This cannot be terribly surprising considering that the new dynasty of the Em

Pire period came from Kizzuwatna. The scribes from Hattusa, undoubtedly at the

Request of the Hittite royal court, drew up adaptations and new redactions based on

Tablets from Kizzuwatna; they also introduced motifs and magieal techniques

From the Kizzuwatnean tradition into other rituals, descriptions of which were

874 Haas. Wilhelm 1974; Miller 2004; Strau ß 2008, Cf. also Hutter 2003: 250ff.

Haas 1998.

876 Strau ß 2005: 2381'.; 2006:?6ff,

R

Miller 2004: 254: 2005a: 538. Cf. also Strau ß 2005: 230 (“ Den

Vorlagen aus Kizzuwatna zur Verfügung gestanden haben”).

Haas I988e; Haas - Wegner 1988: 48ff. (nos 1-39); Haas 200'

Schreibern in Hattusa müssen

Cf. Miller 2004: 506ff.; 2005b.

880 Note, e.g., a birth ritual KBo 17.65 (with its duplicate KÜB 44.59), CTH 489, which represents

A Compilation o, severai earlier, closely related, tablets, including those from Kizzuwatna (obv.

37ff„ rev. 45f.l, Beckman 1983: 132ff.; cf. also Tremouille 1997: 143; Strau ß 2005: 230.

The Empirie Period

Composed already in Hattusa. This is in keeping with what has been stated with

Regard to relations between the cult tradition of Kizzuwatna and the festivais for

Tessub, Hebat, Sauska and other Hurrian-Kizzuwatnean divinities, celebrated in the

Capital and other centers (3.2.6).

Knowledge of Mesopotamian magic mostly came to the Hittites via Kizzuwatna,

Although some of the Mesopotamian rituals reached Hattusa directly. Texte written

In. the Assyro-Mittanian script and based on Middle Babylonian prototypes, such as,

For example, a Sammeltafel KBo 36.29 containing Akkadian rituals, 881 should be

Linked with the tradition of Mittani and Nineveh; 882 they testify to the role played

By scribes from the Mittanian and the Babylonian-Assyrian school in transferring

888

The Mesopotamian tradition to Anatolia.

Experienced female practitioners, called Old Women by the Hittites, played the

most important role in Anatolian magic 88 * (cf. 3.1.4). They held also a prominent

Position among the temple officials who were engaged in divination (3.2.8), which

Accords with abundant evidence for the relation between divination and magic. The

Most famous of them enjoyed a high status at the royal court, and the rituals they

Composed wert- often copied. The Old Woman was sometimes helped by others -

885

A diviner, hieroduta or augur(s). Rituals were also performed by women of other pro-

fessions: midwives (especially rituals connected with childbirth '), hierodulae,

temple singers, and priestesses. Among men, mainly diviners (LÜ AZU or LU UAL)/

augurs, and the Man of the Storm-god' appear as rituaiists; in the case of rites of

Hurrian-Kizzuwatnean origin there is also an incantation priest (hü purapsis or UJ pati-

lis). 89 ° One can point out a few examples of rituals carried out by a person without

The help of any specialized practitioners. Such incantations may have been performed

Schwemer 1998.

Haas 2003a: 41f.; 2003b: 133f.

883 Wilhelm 1992b; Schwemer 1998: 8ff.; Strau ß 2002; Haas 2003a; 36 £ f., 41 ff.; Schwemer 2004b:

Ff.; 2007a: 2551

Engelhard 1970: 5fl; Peechioli Daddi 1982: 581ff.; Beckman 1993; Haas 2003a; 16ff. with

References.

Bawanypeck 2005.

Haas 2003a: 23.

Beckman 1983.

See n. 843.

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

Haas 2003a: 13f.

I'

HlTTlTE Anatoma

In an. emergcriey, wlien a Professional conjurer eould not easilv be found. or as

A first attem.pt to solve a problem. These texts, very few unfortunately, are valuable

Evidence of folk piety and ways of contaeting the gods in everyday practice. 891

A. Standard model of a magical text was formed at an early stage during the

Fcmpire period. The preamble gives the name of an author, sometimes his/her pro-

Fession, town and/or country of origin, and a purpose of the ritual, The text proper

Falls into three parts: an introductory list of paraphernalia required to perform the

Ritual, description of the magical practices applied, and appropriafce ineantations. Most

Ftequently, the ritual is a combination of various (complementary) magical techniques

Intended to increa.se its effectiveness. The colophon at the end of the text repeats