Aaiong the divine witnesses right after the war-gods and next to the chthonic Allatu
Содержание книги
- 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,
- Ler 1978; de Koos 1984; van den Hout 1994b; de Roos 2007.
- This cannot be terribly surprising considering that the new dynasty of the Em
- Information from the preamble, more seldom the beginning of the description proper,
Popko 1975: 67f.; 1978: 1121: McMahon 1991: 39fl; cf. also Bawanypeck 2005: 185f.
Salvatori 1975; Kammenhuber 1990; Popko 1995a: 93, 169, 184; Hawkins 2000: 488fl, 5581;
Pol van i 2002; Hutter 2003: 2281; Mastrocinque 2007.
Melchert 2002.
Laroche 1973h; Mastrocinque 2007: 2091
Lebrun 1987a: 247 with n. 21; 1987b: 30fl
Mastrocinque 2007: 21 Off.
Otten 1976—1980c; Haas 1994a: 3681; Popko 1995a: 93. Cf. also Hawkins 2000: 4891, who terms
Santa and Iyarri '‘similar if not identical deities.”
The Zarpiya ritual, HT 1 obv. 29fl, translated by Collins 1997: 163.
Cf. Mastrocinque 2007: 203ff.
i
i
I
i
j
Hutite Anatolia
The Empire Period
(= Lelwani) and tbe Sun-goddess of the Earth. 6 * 0 This confirms the Connection be-
Tween the warrior god and the netherworld. In a hieroglyphic inscription from the
First millennium BC, a certain Parmni summons Santa and the Marwainzi-deities to
guard his grave stela. ÖU In soiae local cults, the Spring-goddess Iyaya was Santa’s
wife. ' ’ She also played the main role in the worship of the Great Sea (Mediterra-
813
Nean) and the mysterious tarmana sea in a ritual from the thirteenth Century BC,
in wfaich the other venerated gods inciuded the solar deity, [Tessub] with Tasmisu/
Suwaliyat (D URAS) and [ ], LAMMA god and [ ], Sun-goddess of the Earth, War-
614
god, Huriyanzipa, Haiti, and holy mountains Arara, Amuna and Tassa. " The lat-
Ter mountain is also known from myths of the Kumarbi cycle, the action of which is
Set in Syria (3.2.9).
Kamrulepa 610 belonged to the circle of Kanesite deities (2.1); probably also, un-
Der the Hattian name/epithet Katahzipuri, she formed with the Storm-god refeired
To as Ziparwa the chief pair in the Palaic pantheon (3.1.2). Paired with the Sun-god
She appears in the pantheon of Taurisa as parent of the local LAMMA god (3.2.3).
The myths about the disappearance of Telipinu, in which the Sun-god and Kam
Rusepa have an active role (3.2.9), are likely to have been created under the influ-
ence of this center, ' or in a more general sense, in the Luwianized environraent of
The Zuliya/Qekerek basin (see 3.2,3). Tiwad and Kamrusepa are summoned in
Magical rituals, too; one such ritual includes a mythologem according to which they
Are seen combing sheep togefcher. 617 According to another myth, Kamrusepa used to
Ride in a horse-drawn chariot like the Sun-god, 618 Very litt-le is known of the cult of
This goddess. Certain texts suggest her connection with the domestic hearth, and
the ‘spell of the fire’ recited during one of the magical rites connects Kamrusepa
810 The Huqqana. Treaty, CTH 42 (KBo 5.3+ i 53: ^AMAR.UD); cf. Taracha 2005a: 102. Beckman
(1996: 25) and Yoshida (1996: 17) read Marduk.
611 KU.LULU 2, § 6, Hawkins 2000: 488.
Haas 1994a: 502; Lebrun 1995a: 253f.; Mastrociaque 2007: 202,
Haas (1994a: 467) suggests the Identification of the tarmana sea with the Bay of Iskenderun.
CTH 722; see Popko 1987. Cf. also Yoshida 1996: 228f-, 270; Gareia Trafoazo — Groddek 2005:
470'., 183£f. with references.
615 Frantz-Szabö 1976-1.980: Haas 1994a: 438ff.; 1994b: 77f.; Hutter 2003: 230f.
Are hi 1993a.
618 KUB 7.1+KBo 8.8 iii 16ff, Kronasser 1961: 157f.; cf. also Haas 1994b: 77; Oettinger 2004:
T
with fire and smoke,' '' although it is difficult to ascertain in this case to what ex-
tent it was due to a folk etymology, according to which the name Kamrusepa (‘gen-
ius of *kamru-) was supposed to have been derived from the Hittite kammara-
0^0
‘smoke.’ ’ Kamrusepa was a goddess of nxagic, a divine midwife caring for women
and children during chüdbirth, as well as a practitioner, specialist in purificatory
Magic, who was the divine counterpart of the Anatolian Old Woman; in this sense
She was a patron of the household and family. Unlike the other deities connected
With magic, however, Kamrusepa resided in Heaven. In myths and magical rituals
She is frequently accompanied by Kanesite gods, among others, Pirwa and Maliya.
Maliya 62 " was worshiped in the domestic cult celebrated in the royal palace at
Hattusa already in Old Hittite tixnes (3.1.2). Under the Empire she received offer-
Ings during ceremonies celebrated for divinities of the traditional Hittite pantheon
622
In the hesta- house and at the end of this period in the cult of the Storm-god of
the Great House (E 2 ™ GAL), where she was worshiped together with other Kanes
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