Inar and Telipinu, who had been sent by the Storm-god in search of the Sun. The
Содержание книги
- 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- An unpublished text 1320/z which mentions the Storm-god of Ziplanda (obv. 8’, IO 1 ) and Anzili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
- Suwasuna, Wandu, Siuri, lyasalla(ssi), Wistassi, fertility deity Xmarsi, Ayanti, Walwa-
Storm-god’s hands were stuck to the (offering?) cup he held, and bis feet too were
Caused to get stuck. Only the fate goddesses and Hasamili escaped the Habfiima.
The text breaks off in this place. The closing fragment confains a dialogue between
The Sun and Hannahanna. A description of ritual ceremonies performed by the Old
Woman and the ‘Lord of the God’ has also survived; it speaks of sacrifices being
Made for a number of days to the Sun-goddess and Telipinu. 417
The extensive purificatory ritual for the royal couple and all the inhabitants of
The land of Hatti (CTH 416), which shows links with the Luwian milieu, holds an
exceptional Position in Old Hittite writing. 4 ' U It was performed in Katapa and Hat
Tusa; hence, it is obvious that among the divinities to whom offerings were made
There were the Queen of Katapa and Inar of Hattusa, together with the heavenly
Sun (presumably the Luwian Tiwad) and Hantitassu. A pair of demonic deities
Hantasepa, with bloodshot eyes and dressed in blood-red rohes, should be linked with
Luwian realm, too. Their wooden figurines were made specially for ritual pur-
Poses. 419 The text is proof that during the Old Hittite period the Luwian magic tra-
Dition was already well rooted in Hattusa and Katapa, indicating indirectly that the
Luwians had settled early in the land of Hatti. l “°
415 CTH 323, Laroche 1969b: 21ff.; Moore 1976: 164ff.;, Bernabe 1987: 61£f.; Polvani 1992; Hoffner
F.; Haas 2006: 117ff.
KBo 25.107, Neu 1980: 181f. (no. 107); 2002: 316f.
417 Groddek 2Ö02d.
418 Otten — Soucek 1969; Neu.1980: 4ff. (mos 2-8); 1983: 370 (no. 151). For KBo 17.1++, see Groddek
F. (no. 31).
Otten -- Soucek 1969: 104f.
Cf, Haas 2003b: 133: “Was nun die inneranatolischen Ritualtraditionen betrifft, so ist es bemer
kenswert, da ß verschiedene Rituale luwische und palaische Rezitationen enthalten, welche
The Old Hittite Peeiod 79
The realities of this ritual place it, clearly in the Hittite magic tradition. Hence,
There is no question of its coming from the south of Anatolia. Some magical actions
And techniques refer to the local tradition encountered earlier in rituals of Hattian
origin. Good examples are magical practices using vessels for ‘detaining’ evil inside
And a ceremony celebrated in the mountains, combined with incantations addressed
To the Sun and the Storm-god, which raises associations with the rite of raising the
Great Sun described above. Other magical techniques reveal links with the
Luwian milieu; suffice it to consider eliminatory rites using different color thread
And a live goat as carrier (scapegoat motif), 3 and Substitution with clay figurines. 422
Most of the techniques are found later in rituals from the Empire period (3.2.9). The
Luwian Sun-god and the Sun-goddess of the Earth (see 3.2.4) were appealed to in
spells accompanying these rites. 42 " 1
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wiederum eine offensichtliche Ähnlichkeit mit einem althethitischen Ritual zeigen... ~ ein
Phänomen, das eigentlich nur so erklärt werden kann, da ß zu Beginn der hethitischen Geschichte
Zentralanatolien, ja selbst die pontisehe Küstenregion einem intensiven luwischen Einflu ß aus
Gesetzt war.” Indeed, Oid Hittite magic testifies to the presence of the Luwian ethnic element in
Central Anatolia in this early period, especially in the Zuliya/Cekerek basin where Katapa should.
Be located (see 3.2.3). For socio-linguistie arguments, see now Goedegebuure 2008.
421 Kümmel 1968; Gurney 1977: 47ff,: Wright 1987: 15ff.; Jana wski —• Wilhelm.1993; Haas 2003b.
Ä 422 Cf. Taracha 2000: 207ff.
423 KBo 17,7++ iv? Tff., Otten — Soucek 1969: 40h; cf. Taracha 2000: 179, 208.
Hittite Anatolia
The Empire Period
Düring the Empire period, Hittite religion was transfornxed substantially. The most im
Portant gods of Hatti discussed in the previous chapter eontinued to be worshiped
In the Capital, the holy eitles of Arirma and Ziplanda, and many other towns of
Central Anatolia. Even so, Luwian and Human traditions from southeastern Asia
Minor begin to play an important role in cult as well as magic. Syrian and Mesopo-
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