By a state of impurity perceived as magical binding, is the main theme of evocation

rituals deriving from a genuine Anatolian tradition, called mugawar (‘entreaty’) in

Hittite (see 3.1.4). In rituals of this kind the mythological content dominates over

A description of the actual magical practices. The pattem of a myth is almost ident-

Ical in most cases. The disappearance of a god leads to life fading from earth. The

Gods seek him. In the end, a bee finde the vanishing god and wakes him up with

915 Taracha 1985; 1990; 2000; 2001; Hutter 1988; see now also Görke 2005.

A Substitution ritual mentioned in the prayer for the recovery of Gassuliyawiya (CTH 380), Tisch

Ler 1981; Singer 2002a: 7Iff. Cf. also Torri. 1999; 4 Iff.

For a list of Hittite evocation rituals, see Haas — Wilhelm 1974: 9ff.

918 Haas 2003a: 94ff., 6221; Strau ß 2006: 47ff. with referenc.es. In this way the gods of an enemy

City could also be evoked, as in the ritual CTH 423, first related to a military campaign of Mur-

Sili II, see now del Monte 2005: 27fl; Fuscagni 2007a.

Collins 2002b; de Martino - Giorgieri 2008: 8 with references. For the Hurrian abi as

A necromantic pit, see also Kelly-Buccellati’s (2002) Interpretation of an Underground structure

Southwest of the royal palace at Teil Mozan/Urkes from the third millennium BC; cf. also

Buccellati 2005: of.. 11.

-8; Taracha 1992: 2000: 2l9ff.

HotTTE Anätolia

156

Its sting. The pain causes even greater anger of the god and then Kamrusepa Steps

Onto the stage, using a magic means to ealm him and persuade him to retum. Despite

The fact that in these myths it is mostly the Vegetation and fertility god Telipinu

920

who takes on the role of the vanishing god,' “ these are not Vegetation myths. The

return, or magic ‘release,’ was supposed to ensure the favor and protection of the

God for a given individual. The myth in this ease is an Illustration of a ritual of

I

appeasement. Other gods vanish as well: storm-gods,"" including the Storm-god of

Qg9 923 924

Kuliwisna," “ the solar deity (see 3.1.4), Inar, “ a kursa- bag,' as well as Han-

nahanna/DINGIR.MAH, 92 '’ the mother and fate goddesses DINGIR.1VLAH MES '™ A

Gulses,' 5 "” and the goddesses Anzili and Zukki summoned in the birth rituals.

The Telipinu myth derived from an early Anatolian tradition, but the surviving

Versions, in whieh Luwian and Syro-Mesopotamian influence is easily observable,

927

Do not allow it to be considered Old Hittite in nature. The three known versions

Of the myth, recited presumably in the course of various appeasement rituals by

Different authors, suggest that in this period it had started to change gradually into

A literary piece. Even so, the myth had not yet been severed from the ritual, as it is

The case of myths of foreign origin which are known from Hittite adaptations found

928

In the archives of Hattusa.

The cycle of Hurrian mvths, or rather songs, as the Hittites called them, in which

The linking figure is the old ruler of the world, Kumarbi, banished to the under-

929

work! by Tessub, was undoubtedly a literary composition, ' although it mav also

920 CTH 324, Otten 1942; Laroche 1969b: 29ff.; Moore 1975: 18öV: Haas 1977b; 81£f.; Kellerman

1986; Pecchioli Daddi - Polvani 1990; 71ff.; Ünal 1994b; 815fl; G. Beckman apud Beckman —

Hoffner 1.997: 151.fl; Hoffner 1998: 14ff.; Garcla Trabazo 2002: löSff.; Mazoyer 2003: 73ff.; Haas

2006: 103fl; M. Mazoyer apud Freu - Mazoyer 2007a: 193£f.

921 CTH 326, Laroche 1969b: 59ff.; Moore 1975: 49£1; Pecchioli Daddi ~ Polvani 1990: 1041; Hoffner

1998: 24f. CTH 327, Laroche 1969b: 62fl; Moore 1975: 53ff.; Pecchioli Daddi - "Polvani 1990:

105f.; Hoffner 1998: 25!

922 KBo 9. 1 Q9++:i 9ff. (CTH 329), Pecchioli Daddi - Polvani 1990: 107f.; Ünal 1994b: 821f.; Glocker

1997: 26ff., 1371'.

923 CTH 336, Ünal 1994b: 8241; Hoffner 1998: 31.

CTH 336, Hoffner 1998: 301

925 CTH 334, Laroche 1969b: 78ff.; Moore 1975: X34fl; Ünal 1994b: 822ff.; Hoffner 1998: 291

CTH 335, Hoffner 1998: 37f.

Haas -- Wilhelm 1974: 22ff.; Popko 1996a: 80, 87.

See now, in general, Beckman 2005b.

Hoffner.1998: 40ff. (nos 14-18); cf. also Lebrun 1995b.

The Empire Period

Be associated with the concept of royal ideology of the Empire period (see 3.2.2). The

Cycle exfols the advent of Tessub at the head of the pantheon, and the main theme

Is the struggle of the chthonic divinities with Tessub and the heavenly gods to re-

cover power over the world. The opening Song of Kumarbi, or the ‘Song of Genesis /

, 930