Practically only from texts found in the Hittite Capital Hattusa. Naturally, this knowl-
Содержание книги
- 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
- High priest of Tessub and Mebat in Kizznwatna dunng the reign of bis brother
- The ominous signifier and the second clause, the apodosis, the signified. This type of
Edge is limited to centers and territories within the sphere of Interest of the Hittite
Court. The beliefs of the inhabitants of Western and southwestern Asia Minor -
Arzawa and the land of Lukka - are the least known. It seems, however, that the
Cuits there were free of Hattian or Human influence. In areas located further east,
Luwian beliefs were under heavy impact first of the local Substrate, as suggested
Already in the discussion of the Kanesite pantheon (2.1), and later of Hurrian relig-
Ion (3.2.5), especially in the territories of Kizzuwatna and Tarbuntassa.
There was no one pantheon shared by all the Luwians, only individual deities
Worshiped in all of the Luwian territory. The most important of the gods were the
Storm-god Tarhunt, Sun-god Tiwad, Moon-god Arma, tutelary LAMMA god, Santa,
God of war and plague, lyarri, and the goddesses Kamrusepa and Maliya.
'The greatest of the Luwian gods, Tarhunt, used to stand at the head of local pan
theons. The Luwian name Tarbu(wa)nt, like the Hittite Tarfcuna, preserves the Pan-
Anatolian epithet of storm-gods - *tarhwant-< id e.*trh’ 2 w-ent- ‘striking violently,
Conquering.’ 066 It also survived in the Lycian tongue as Trqqas/Trqqiz and in Ana
tolien onomastics until Hellenistic times.“ ‘ Tarhunt as rainmaker had many
Undertaken by Tuthaliya IV alter bis campaign against the Assyrian king Tukulti-Ninurta I, cf.
Houwink ten Cate 2003: 211f.
KUB 12.2, Carter 1962: 74ff.; cf. also Collins 2006.
Watkins 1999: 12 with refereiiees; cf. also Oettinger 2001: 474; Hutter 2003: 2201:.
Butter 2003: 221 with references.
Hittite Anatolia
Characteristics of a god of Vegetation and agriculture; in the Lower Land and in Kiz-
Zuwatna he was speeitically connected with vineyards, an attribution confirmed by
mscriptions from the first millennium BC.' " The Storm-god of the Ymeyard is sum-
Moned in Hittite ritual texts, in which Luwian spells and hymns are recalled,
Unlike Tessub, whose chariot was drawn by the bulls Seri and Hurri, the Luwian
Storm-god used to ride in a horse-drawn cart.'" 0
In eastern Luwian territories Tessub eclipsed Tarhunt in importance (see 3.2.5),
Worshiped rnost often under the Luwian name, he stood with his wife Hebat at the
Head of many local pantheons. 071 The permanence of the Tarhunt-Hebat cult in
The former Hittite Lower Land is confirmed by the inscriptions of rulers of Tabal
From the second half of the eighth Century BC. Like the Storm-gods muwattalli and
pihassassi mentioned in earlier chapters (3.2.2 & 3), many hypostases of Tessub most
Probabiy received Luwian epithets. Hence, it is beyond us to know whether the Storm-
gods piha(i)mi, ‘hurling lightning,’ warrahitassas ‘of Help,’ ariyaddalli ‘mountainous,’
dupattanasSi ‘punishing,’ etc. were manifestations of the Luwian or rather Human
Storm-god.
The name of the Sun-god Tiwad also has a good Indo-European etymology'" (see
3.1.2). He was called ‘fafher’ (Luwian täta/i-) o1i and could have been worshiped locally
574
under different names, for instance, at Lusna he bore a name ending in -liiya).
The Mesopotamian Samas had a strong influence on the Image of the Luwian Sun-
God, this through the Hurrian Simige (3.2.5). Tiwad was the highest judge, god of
Oaths (hirutallis Tiwaz), whose curse threatened all perjurers. Like Samas he was
considered a benefactor and ‘shepherd’ of mankind. In myths he called on the gods
To assemble and acted as a messenger for the Storm-god. A group of the Ilaliyant-
575
Deiti.es was connected with him.
Hawkins 2000: 465ff., X.14 (SULTANHAN), 520, X.44 (BOE).
CU e.g., KUB 43.23 (Haas 1988d: 134f.) and KUB 35.1.
HT 1 ii 34ff. with its dupiicate KUB 9.31 ii 62 - iii 6. See Haas 1994b: 83; Coilins 1997: 162:
Hutter 2003: 222; Bawanvpeck 2005: 257.
Lacking relevant textual evidence, it cannot be said when exaefcly the cult of the Storm-god
(Tessub) of Haiab and Hebat penetrated into the Luwian-Hurrian milieu of southeastem Anatolia.
Surely it must have taken place long before the imperial Hittite period.
Hutter 2003: 224ff.
|
