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As a means and a way of contacting the gods and influencing their decisions. Cel-
ebrating divine cult was tantamount to regulär Service, both everyday and during Festivals taking place in accordance with a calendar cycle or being addressed to A given divinity. Magical practices, bolstered by the power of incantations which were Ordinarily accompanied by sacrifices to the gods, were kept for emergency situations, In the face of danger or disaster, when appropriate magic teehniques and insistent Persuasion in the form of spells, appropriate ‘compensation and sacrifices wert- sup- Posed to induee and even force the gods to change their decision or to take a posi Tive one in specific matters. It is natural that magic played a particularly signifi- Cant role in everyday life. •k k 'k Much has been written on the subject of Hittite religion. Pioneering studies appeared 2 In the 1930s. Emanuei Laroche’s Recherches sur les noms des dieux hittites was of prime importanee for further studies.'* Later discussions of Hittite religion ränge from Brief encyclopedic items to eomprehensive monographs. 2 Götze 1933: 122ff.; Delaporte 1936: 241ff.; Purlani 1936. Cf. also R. Dussaud apud Dhorme - Dussaud 1945: 333ff. Laroche 1946-1947. 4 See, e.g., Göterboek 1950; 1964b: Gurney 1952: 132ff,; 1977; Otten 1964; Vieyra 1970; di Nola 1971; Hartmann 1972; Kümmel 1973a; Ringgren 1979: 185ff,; Oelsner 1984; Ebach 1986; Hoffner 1987a; 1989; Beckman 1989; Laroche 1991; Gönnet 1992; Pecohioli Daddi - Polvani 1994; Bryce Ff.; Beckman 2003-2005b; 2005a; 2007; Collins 2007: 157ff.; Taracha 2008c, Introduction 4 The 1990s saw two monographic studies on Hittite religion written by eminent Scholars. In 1994 Volkert Haas published his monumental Geschichte der hethitischen Religion. This exhaustive study eollected valuable Information on different catego Ries of gods, pantheons and cults, but It was criticized by reviewers for what seems To be a lack of clear focus on the Hittite sources themselves for an understanding of Hittite religion and ifcs temporal development.^ Maciej Popko’s Religions of Asia Minor, which came out in 1995, presente an innovative approach, discussing the Changes in Hittite religion from a historical point of view, according to the common Division into three main periods: Old Hittite, Middle Hittite and Empire. 0 These two Monographs have remained a principal source of knowledge on Hittite religion for the Past decade or so. Meanwhile the past ten years have seen a rapid flow of studies On specific issues, as well as further monographs, the most important one being Ben van Gessel’s richly informative Onomasticon of the Hittite Pantheon,' an indis Pensable tool for present and future scholars of Anatolian religions in Hittite times. Synthetic approaches to a study of Luwian 5 6 7 8 9 and Hurrian 10 beliefs should also be Noted. Any religious development, whether of local or state pantheons, as well as changes Of cult, should be perceived as a dynamic process and as such, treated from a dia- chronic point of view. This book has therefore been structured af'ter Popko’s Relig Ion» with the reservation that the only break that exists in Hittite history and the History of Hittite religion in particular is the break between the Old Hittite and the Empire period. 11 Chapter one, which essentially expands on this Introduction, Sketch Es the roots of Anatolian beliefs and religious Systems from the earliest times through The beginning of the historical age at the outset of the second millennium BC. There-
By, it was deemed necessary for a better understanding of the later religions of Hittite Anatolia to outline in brief the processes of the embodiment of the gods, the Haas 1994a. See also reviews of Haas’s book by Popko 1995b; Beckman 1997a; Hoffner 1997b. Popko 1995a. All new literature could be incorporated into the test of this book until April 2008. Van Gessel 1998. Hutter 2003. Tremoisilie 1.999a; 2000a. Empire period into Middle and New Hittite is based on Hnguistie
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