Writing. 408 Some of them are bilingual and the Hittite translation corresponds quite
Содержание книги
- 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- An unpublished text 1320/z which mentions the Storm-god of Ziplanda (obv. 8’, IO 1 ) and Anzili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 eategory of tutelary gods, referred to in Hittite texts by the logogram
- Stood at the head of the pantheon of Karkamis, In the Deeds of Suppiluliuma I his
- Aaiong the divine witnesses right after the war-gods and next to the chthonic Allatu
- Ite deities: Pirwa, Askasepa and the Queen (3.2.6). Maliya is summoned offen to
Faithfully to the Hattian Version.
One of the better preserved rituals for building a new palace (CTH 414) is recon-
structed mainly thanks to a late copy. ‘ The ritual was performed during the fin-
ishing works: “When they begin plastering new houses, they speak these words: ‘The
Throne says: When you plaster a house inside, plaster Long Years, plaster Wealth.
405 KBo 17,1+ iii 3ff,, Ötten. Soucek 1969: 30f.
406 Oettinger 2004. For Hittite myths, see, in general, Güterbock 1961b; Laroche 1969b; Bernabe
Pecchioli Daddi - Polvani 1990; Beckman 1993—1997; Hoffner 1998: Garcia Trabazo 2002:
Ff.; Beckman 2005b; Haas 2006: 96ff,
Polvani 2001; 2004.
408 Cf, Haas 1994a; 250f£.; 723tT.
Kellerman 1980: 6ff.; Carini 1982; cf. also Haas 1994a: 724ff.; Garcia Trabazo 2002: 477ff.
The Old Hittite Period
But when you plaster it outside, plaster Awe, plaster Dominion’."' 1 ' These pobave
ideas are confirnu.d in the diaiogues of the king with the Throne-godc' -s Halmasuit
Who is a personification of the idea of royal authority and at the same r mc ihe king’s
Divine protectress. The ruler makes a pact of friendship with her, receives from her
Beams that were selected earlier by the Storm-god, Halmasuit also instructs the
Weavers of both sexes who are to cleanse the king and his fantih. Her messenger,
The eagle perceives the fate goddesses Istustaya and Papaya, sitting in the forest at the
edge of the sea and spinning the unending thread of the king's life. Other rites, called
The raising of the Great Sun, took place in the mountains that remained in the power
Of the Sun-goddess and the Storm-god. ln the presence of the assembly of gods. the
Sun-goddess and the Storm-god make a covenant with the king: they entrüst him
With the land and make him young again, this being materiahy evidenced by a royal
Statue of tin with a head of iron. Finally, a rite was celebrated inside the newly
Built palace. Members of the royal family come together around the domestic hearth
Which would now beconse the most important part of the palace. Thanks to sacrifices
The royal family will gain the hearth’s favor and protection.
Part, of a ritual for building a new palace was the myth about the Sun-goddess
Who erected her palace in the town of Lihzina with the help of other gods. 411 An-
Other myth, also connected with Lihzina, about the Moon that feil from Heaven, 412
War recited during one of the meteorological rituals. ln the case of these texts, as
Rauch as the tale about. the destruction of Lihzina by the Storm-god in a ritual con-
4 1 3
Text that is not wholly clear, the mythological milieu suggests ties with territo-
Ries lving to the north, in the lower run of the Kmhrmak. These texts, preserved in
Later copies, undoubtedly refer to the Old Hittite tradition.
The type of ritual which the Hittites called mugawar or mugessar (‘entreaty’) is
also thought to draw from an early Änatolian tradition. Its objective was to beseech
a deity and win her favor and protection. 11 * The vanishing-god myths about an of-
Fended god departing in anger were recited during such rituals. The myths which
410 KUB 29.1 iii 299'.. transiated by Watkins 2002: 175f.
CTH 726, Kl in gor 1996: 684 ff.; Schuster 2002: 151 ff.
CTH 727, Hoffner 1998: 34ff; Schuster 2002: 337ff.; Garcia Trabazo 2002: 2530.; Haas 2006:
Ff.
Groddek 1999. In this case the myth was probably part of an incantation in a magicaS ritu.O. to
Heai an eye iliness.
Laroche 1964-1965: 20ff.: (»locker 1997: 124ff.
Tlrrn Anatolia
Have come down to us, however, are mostly of imperial date and honce not free of
Luwian and Syro-Mesopotamian influence (see 3.2.9).
There is a tiny fragment of the story about the disappearance of the Sun, ' wnt-
Ten in the Old Script; 1 16 later copies have allowed the beginning and ending of the
Text to be reconstructed, revealing an entirely different scheine from what was typi-
Cal of this group of myths from later times. The motif of binding so characteristic of
Indigenous Anatolian magic is present here. The mysterious Hahixima (personified
Numbness/Frost?) paralyzed the Sand, dried the spring» and imprisoned the War-god,
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