Being rebuilt, the gods of the city found shelter in nearby Utruna, where Hattu
Содержание книги
- 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-
- It is not known whether the Storm-god of Hurma is identical with the local allomorph of the
- And Hurri (Tilla in the eastern tradition); 661 in the west he also had two Syrian
- Cult of Tessub and Hebat of Halab, ehief pair of the dynastic pantheon (see 3.2.2),
- According to Hurrian spells from Ugarit, Ishara was worshiped in Syria in the fol.lowi.ng main
- Mother and fate goddesses DINGIR.MAH ’ /Darawes Gulses are the main
- Popko - Taracha 1988: 88ft. 101 ff., 109; Archi 1993b; 2006: 154, 156.
- Treated as a unity (Hebat-Sarrumma, Hebat-Allanzu, Ninatta-Kulitta, Ishara-
- A god and goddess by the sacred pond in Eflatun Pmar, 28 km northwest of Fasil-
- Scribes, waterbearers, potters, smiths, brewers, other craftsmen and shepherds. 766
- To the gods of the main towns - the list of fbrty centers scattered from the estuary
- Ponds, which were scattered all over Hittite territory, were given a monumental
- Hattusili III, 1000 sheep were given to the Storm-god of Nerik on the occasion of
- KBo 22.246 iii 21’ff. (with its duplicate KUB 42.103 iv): “18 festivals of the Storm-god of Halab,
- To Arinna. On the way, he performed rituals at holy groves near the towns of Kulil-
- Houwink ten Cate 1988; Karasu 1988; Haas 1994a; 827ff.; Nakamura 1998; 2001; 2002: cf. also
- Tradition of Old Hittite incantations. As most literary genres, the Hittite royal prayers
sili III celebrated the purulli(ya) festival for them (see 3.2.6).°' 3
The Storm-god ultimately returned to Ms traditional seat in Nerik, but Ms cult
had changed during the two htmdred years in exile."’ 44 With Mm came the divin-
Ities of Kastama, a city where he had found respite in the meantime. In the temple
Of the Storm-god bis Image stood on one pedestal with that of Za(s)hapuna, chief
goddess of Kastama,’’ 4 '’' which does not necessarily mean that the two were treated
As a divine pair. The beloved of the Storm-god of Nerik was Tesimi, while Za(s)ha-
puna’s consort was the Mountain-god Zaliyanu' 47 (see also 3.1.1). Standing oppo-
Site the Storm-god was a figure of the goddess Halki made to Order of Muwat
Talli II. 548
Halki also had her own old sanctuary. New temples were erected for the Storm-
God of Zahalukka, War-god Wurunkatte (?) (his name is concealed under the logo-
Gram ZAB ABA), Storm-god of Heaven (whose temple was rebuilt in the reign of
549
Tuthaliya IV), and LAMMA god who shared his sanctuary with Telipinu.' 1 Za(s)ha-
Puna also had her own temple where offe rings were made during the harpiya festi
val to her and a local hypostasis of the Sun-goddess of Arinna with the epithet ‘Mother
Of the Earth,’ DINGIR.MAH and goddesses from her circle, as well as the Marassanta/
Kissilirmak and other rivers.“ 50 Ea and Damkina and deities from their circle were
EXTB 42.100 i 17’, iii 22’ ([grandjfather of His Majesty), 32’, iv 13’(?), 38’, a document of tb.e time
Of Tuthaliya IV, mentions Muwattalli (II) in Connection with the new Organization of the cult of
Gods from Nerik at Utruna; see Hazenbos 2003; 16ff,
L See now Corti 2006.
KUB 42.100 iv Ifyff., Hazenbos 2003: 20, 24. See also del Monte 1978: Haas 1994a: 6961; Popko
A: 149.
I For the local pantheon of Nerik, see Haas 1970: 6?£f,; 1994a: 597fi; 1998—20016: 230f.
3 KBo 2.4 ii 33ff., Haas 1970: 83, 278f£.; 1994a: 598.
Cf. KUB 36.89 rev. 56f., Haas 1970: 1400:. See also Popko 1995a: 147.
t, Hazenbos 2003: 20£, 24.
;enbos 2003: 14ff. Cf. also KUB 27.68 iv l’ff., Haas 1970: BOOff.
Ff,, Yoshida 1996: 207; Garcia Trabazo - Groddek 2005: 103; Taracha 2007b:
ies in the temple of Za(s)hapuna, see also KBo 54.150 10'ff. with its duplicate
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The Empire Period 105
Also worshiped at Nerik in the late period. 00 The cult of the mountain Haiiarwa
Suggests that- at least some of the old gods worshiped earlier in Takupsa returned
To Nerik. The local pantheon now also included divinities from nearby centers. like
The Storm-god of Zahalukka, and Luwian deities like Huwattassi/Huwadissi for
example, 0 "" testifying indirectly to the migration of Luwian population groups from |
The south. Innovations were introduced in the cult practice itself, such as burnt-
Offerings (ambassi) to the Storm-god of Nerik during the festival of the month. 003
In the local tradition the Storm-god of Nerik was the son of the Sun-goddess of
The Earth and Sulinkatte, a god belonging to the layer of ancient Hattian beliefe, jj
especially in the north. 0 ' 1 But in the case of reconquered Nerik, this tradition need
Not have been much older than the official ooncepts of the court theologians from
The tiraes of Hattusili III, according to which the Storm-gods of Nerik and Ziplanda
Were considered the sons of the Storm-god of Haiti and the Sun-goddess of Arin-
I
Na (see 3.2.1), The Sun-goddess of the Earth, who also passed for the mother of
The Storm-god of Ziplanda in the same period (the father in this case was the Storni- X
God of Heaven), was worshiped initially in the Hurrianized Luwian milieu in Kizzu-
Watrsa (3.2.4), Yet, her cult in central Anatolia, attested among others in Ankuwa, I
Katapa and other eitles in the Zuliya/Qekerek basin (see above), may date even to j
The Old Hittite period. 656 j
A certain text describing a cult-related journey of a prince to Zalpa provides in- j
Formation on the deities worshiped in this town in the second half of the thirteenth
■ v; 557 - I
Century BC. One of the local temples belonged to the goddess Ammama. A myth
about three goddesses of the same name living in the sea can also fae linked with \
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