KBo 9.143 iii 10; KUB 35.107 iii 10. Cf. Watkins 1993: 469.
Содержание книги
- 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
- Or unsolicited omens really were messages, where the king should spend the winter,
Lehrun 1995a: 252: Hutter 2003: 226: cf. also Popko 2007a: 65.
Otien 1976-1980a; Hutter 1988: 125f.
The Empire Period 109
Unlike Samas, but similarly to the Hurrian Simige, Tiwad had no coimection with
The netherworld. The Luwians of Kizzuwatna worshiped the chthonic aspect of the
Sun as a separate divinity, The Sun of the Earth (tiyarnmassis Tiwad) was a god-
dess, mistress of the netherworld,' ' sharing some traits with the Syrian/Ugaritan
Sun-goddess Sapsu, who like Samas crossed the netherworld at, night.’’ With the
Hurrianization of local beliefs, however, there appeared an image of the Sun-god
Dess of the Earth modeled on the Hurrian Allani (3.2.5). She was supposed to open
The gates to the netherworld and, like other chthonic deities, to purify the earth of
All evil, impurity and illness. According to a description of the court of the Sun-god
Dess of the Earth in a prayer addressed to her (CTH 371), her entourage included:
A tutelary god, vizier, servants, Supervisor of the eunuchs, Supervisor of the hair-
Dressers, and the divinities Hilassi, Darawa (texts also refer to a group of the
Darawes-goddesses, see 3.2.5) and Paraya.' u Divine midwives and fate goddesses
DINGIR.MAH ME ■ I A Gulses, 573 for whom the model were the Hurrian mother
Goddesses Hudena Hudellurra accompanying Allani (3.2.5), were also connected with
The Sun-goddess of the Earth. She was summoned together with the Sun-god al-
Ready in the Old Hittite magical ritual (CTH 416) which demonstrates ties with the
Luwian tradition 5 (see 3.1.4). The different spheres of influence of the two solar
Deities are well reflected by a spell included in a ritual text, in which the Old Woman
Addresses Tiwad and the Sun-goddess of the Earth on behalf of a patient: “If he is
Living, Tiwad shali deliver him above; if he is dead, the Sun-goddess of the Ea rth
shall deliver him, the man of curse and perjury.”' 3
Taracha 2000: 178f,; Hutter 2003: 227.
For Sapsu, see Kutter 2008: 21ff. with references.
578 KBo 7.28+ obv. 17’ff., Friedrich 1957; Lebrun 1980: 83ff,; Singer 2002a: 23; cf. also Haas
A: 133.
Goetze 1938: 55ff.; Carruba 1966; 28ff.. 34ff.; Otten - Siegeiova 1970; Beckman 1983: 239ff.;
Taracha 2000: 186ff.
580 KBo 17.7++ iv? Otten - Soucek 1969: 40f. The two solar deities also occur together in other
rituals originating from the Luwian tradition, e.g. in the Wattifci ritual, KUB 7.1 ü 20ff„ Kronaser
1961: 149, 151.
One of the Kuwatialla rituals, KUB 35.45 ii 25ff, (Starke 1985: 163) and KUB 35.4-3 ii Tuff.
(Starke 1985: 155f.), translated by Hutter 2003: 227: cf. also Kammenhuber 1986: 88f.
Examples from Substitution rituals of the Sun-god (Tiwad) and eelestial deities being
contrasted with the Sun-goddess of the Earth and chthonic deities are lisfced by Kümmel 1967;
F., 128.
110
Hittite Anatoi.ia
Otherwise tban in Hattian beliefs, in wiiich the Moon-god Kasku played a minor
Role, for the Luwians Arma the Moon was the objeet of great veneration.” 82 In the teste
His name is usually eoncealed under the iogograms T XXX or EN.ZU. Arma held
A significant Position in cults deriving fron» the Luwian-Hittite tradition, which were
ceiebrated in Hattusa, also by the royal farsiily, already in Old Hittite tämes (3.1.2).
Theophoric narnes are good evidence of the god’s popularity in folk religion;“ 0 " they
Were particularly numerous in the first millennium BC in Caria, Lycia, Pamphylia
And Cilicia. 584 The Luwians shared the view about the Moon’s ties with the months
Of pregnancy. 580 The god was summoned in some rituala designed to protect the
Pregnant womaxi and assist in childbirth. This aspect brought the Moon closer to
Efathomc divinities. 586 In Kizzuwatna, the Luwian Arma was dominated by the
Human Moon-god Kusufs (3.2.5). In art he was patterned ort his Human counter-
Part, being represented as a winged male figure in a pointed cap topped by
A crescent. Another dominant cult in eastem Luwian territories was that of the Moon-
god from the Syrian city of Hamm (Human Kuzina), about 40 km southeast of
Urfa, introduced among others in Tarhuntassa; 6 ' 1 it.s heyday came in the first mil-
Lennium BC.
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