Month were celebrated already in the Old Hittite period.
Содержание книги
- On iconographic similarities sfaould be treated with due caution.
- Century BC. 168 These were the kings who bullt the greatness of the Hittite Empire
- Northern Anatolia both grew from the indigenous Hattian tradition. 1t is quite likely,
- Most important States in central Anatolia, encompassing a considerable territory in
- Hittite heartland, e.g. Ankuwa, Tawiniva and Katapa, as well as the chief god of
- Palhuna / Storm-god of Ziplanda with Katahhi / Ulza, Uliw/pasu, Katarzasu / Su-
- God of Ziplanda, Katahhi of Ankuwa, and Teteshapi, whose main cult center was
- And the Hattians. ” In myths, Hapantali appears beside the Luwian goddess Kam-
- Period the goddess’s name was usually written with the logogram LAMMA, see 3.2.1)
- Theon. Some lists of gods mention Mm next to the Storm-god and the Sun-goddess
- Nerik; accordingly, offerir.gs are made to the Storm-god of Nerik, the Sun-goddess of the Earth,
- Century BC, the ceremonial throne Halmasuit was one of the cult objects in the temple
- Geneous, reflecting the ethnic differentiation of the population of the land of Haiti.
- Tral Anatolia dropped the male solar deity under the influence of Hattian beliefe
- Traditionai structure of the local pantheon with a nature goddess at the head to
- At the time also with the logograms NIN.URTA and URAS started being used
- An unpublished text 1320/z which mentions the Storm-god of Ziplanda (obv. 8’, IO 1 ) and Anzili
- To Hattian Katahzipuri, 298 which may suggest that the goddess, who was worshiped
- Ion and the traditions of local cults in central and northern Anatolia did not change
- With war-gods and sometimes also with the deity GAL.ZU. Finde of zoomorphic vessels
- To one text, it was where people gathered during the day and the gods at
- Ready in existence in Old Hittite times. The Hittite names, however, are unknown.
- SANGA-priests. Cf. also Popko 2001a; -328.
- The cult of specific deities. The tazzeli- priest is encountered solely in the cult of Zi-
- Tions. The gods received loaves of bread and specific parts of sacrificial animals (the
- Month were celebrated already in the Old Hittite period.
- Responsible for the Organization of the cult, observance of the cult calendar, and
- Ces to fourteen divinities in the temple of the Sun-goddess of Arinna and to nine others
- Position of the texts is not very clear and neither is their content. The authors re-
- Writing. 408 Some of them are bilingual and the Hittite translation corresponds quite
- Inar and Telipinu, who had been sent by the Storm-god in search of the Sun. The
- Tamian beliefs appear through the Hurrian mediation, deeply changing the world
- Complex reasons were responsible for the change in Hittite religion under the
- Continuity and change in the Hittite state pantheon and. royal ideology of the
- Nature as a mistress of wild life ehe seems to have resembled the Luwian LAMMA
- Feste tions of Telipinu from the towns of Tawiniya, Durmitta and Hanhana, oath
- T-urned to the old Capital in the reign of Mursiii III/Urhi-Tessub (c. 1273-1267), 45J
- Two solar deities being identified with one another in ritual practice. One of the texts
- Earlier on, regardless of changes in the ideology of kingship in the Empire period.
- Longer have such solid foundations as held up to now and, indeed, one might speak
- The priestcss of Kizzuwadna, Puduhepa, the Hurrian gods of Kummanni virtually took over the
- Kulitta (no. 36), Moon-god Kusuh (no. 35), Sun-god Simige of Heaven (no. 34 ), War-
- In the local pantheon next to the Sun-goddess, Mezzulla, the Hulla mountain, Zrn-
- Importance the local deities with the Queen of Katapa in the fore. The Storm-god of
- Of Karahna appears among the most important Hittite gods. One of the gods of Ka
- Centers in the region - Zalpa and the holy city of Nerik.
- Being rebuilt, the gods of the city found shelter in nearby Utruna, where Hattu
- Zalpa. The cult of these goddesses was introduced in one of the local temples )
- Practically only from texts found in the Hittite Capital Hattusa. Naturally, this knowl-
- KBo 9.143 iii 10; KUB 35.107 iii 10. Cf. Watkins 1993: 469.
The tradition of spring and fall festivals marking the begiraiing and end of work
ing in the fields must also go back to the period in question. 38 * Relevant texts are
Later, but these ceremonies in Old Hittite times could not have been much different
Than described. A large storage vessei was kept inside some temples and we see it,
For instance, in the scene on the reiief vase from inandiktepe described above. After
384
385
Sipahi 2000; 2001;
Taraoha 2002: 13ff.
On the great fesfciv
Cf. also Decker 2003: 49ff.; Schuol 2004: 58f.
: 2004c; Güterbock 2003.
Als of the sixfch year celebrated in Hattusa in the lOth, 16th and 22nd(?)
Year of the reign of Mursili II, see Groddek 2002e. Haas and Wegner (1992: 247) also suggested
a six-year cycle for the ceremonies celebrated in the hesta ~house on the llth day of the
AN.DAH.SUM festival. It is not enough on these grounds, however, to conclude that both great
Festivals of the Empire period, AN.DAH.SUM and nuntarriyashas (see 3.2.6), were celebrated in
Six-year cycles, The great festival of Telipinu in Hanhana was celebrated every nine years; see
Haas - Jakob-Rost 1984: 15f. Local festivals celebrated every three years are also evideneed;
See. e.g., KBo 18.231 rev,? 7’, Hazenbos 2003: 86f.
387 Carter 1962: 8f.; Güterbock 1964b: 70ff.; Archi 1973; Hazenbos 2003: 168ff.; 2004.
The harvest it was filled with grain. In the spring this jar was opened ceremoniously
And the grain used to bake bread, which was then offered to the god in Order that
He shall recover Ms vital forces in the new season. The same purpose stood behind
The washing of the god (lavatio), the magical sense being to imbue him with new
Life. The divinity was carried in a ritual procession to a sanctuary outside the city
Walls and set up in front, of her huwasi. Thereupon the statue was washed in the
River or sacred pond by a spring, sacrifices were made and the participants partook
In a ritual meal. To ensure the god’s entertainment, sport competitions were organ
Ized, including wrestling, fist fighting and thrusting stones. 388 Similar ceremonies
Took place in the fall, although the god’s statue was not washed at this time.
An extramural Awieasj-sanctuary and an adjacent sacred pond called Suppitaisu
were located c. 2.5 km south of the city of §arissa/Ku§akli.' The king participated
In ceremonies which were held there in Connection with the spring festival of the
Storm-god of Sarissa, described in texts found both in this city and in Hattusa. 3 * 10
A similar sanctuary by a spring with a sacred pond was found at Gölpmar, c. 1 km
southeast of Alacahöyük. 391 It has been dated convincingly to the Empire period
(see 3.2.6), but it surely existed already in the earlier phase.
Meteorological rituals, which were celebrated “when the Storm-god thundered,”
Find no parallels anywhere in the Ancient Near East. The sign given by the god
Caused a feeling of awe and demanded immediate reaction (cf. 3.2.8). An Old Hittite
Text describes an appropriate ritual that the royal couple celebrated in the palaee. 392
The king and queen bowed to the Storm-god Standing in a window and then the
King drank a ritual toast to the god. Two black bulls were sacrificed together with
Nine black sheep, black bread loaves and wine poured from a black libation jug.
Subsequently, the palaee inferior was cleansed by making offerings to the ‘holy places’
and the king ‘drank the gods’-of the Hittite pantheon (3.1.1).
Festival ceremonies carried out within the framework of the state cult took place in
The Capital or another city and were organized by the royal administration. This called
For journeys to be made by the king, royal couple and/or crown prince in Order for
See above, n. 372.
389 Mülle r-Karpe 1997: 139f.; 1998: 152f.; 2002: 187f.
390 Ku 1 6 and 19, and CTH 636, Wilhelm 1995b: 37f£.
C-maroglu - Qelik 2006; Yildinm - Gates 2007: 297.
Neu 1970: 1980: 62ff, (no. 25); Alp 1983a: 208fl.; Wilhelm 1995a.
Hittite Anatoua
The festivals to be celebrated in the provinces. The king who was invested with his
Authority by the supreme deities, the Storm-god and the Sun-goddess (3,1.1), was
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