Cult of Tessub and Hebat of Halab, ehief pair of the dynastic pantheon (see 3.2.2),
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- 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,
- Annihilation of the perpetrator of pollution. At the same time the Old Woman trans-
- By a state of impurity perceived as magical binding, is the main theme of evocation
- Beginning“ relates the struggle for power between generations of gods. First
- CTH 362, Haas 1989: 381; Onal 1994b: 8521; Pecchioii Daddi 2003; Haas 2006: 217ff.; Akdogan
- Of souls traveling the road to the netherworld are known from many arscient cul-
spread to the native Hittite territories in Asia Minor. 8 ' 1 The annals of Hattusili I
Inform that he brought to Hittite tempies statues of Human gods plundered in Syria,
Including a cult image of a local hypostasis of the Storm-god of Halab from the town
of Hassu(wa). 672 This is hardly proof, however, of the incorporation of Tessub of Halab
673
and other Human gods into the Old Hittite pantheon.'
Sarramma, 0 ' 1 originally a great mountain-god venerated in the Syro-Anatolian
Borderland as a bull (in this guise we see bim, for example, on the rock relief from
Hanyeri 6 "’), was included in the Hurrian-Kizzuwatnean pantheon as the son of Tes
Sub and Hebat. Similarly so in the procession of divinities from Yazihkaya (3.2.2)
And in the kaluti -lists of IJebat, where he is mentioned most often directly after the
Goddess. 6,8 The cult of the diad Hebat - Sarrumma had its source in the theological
Conception of the mother - son pair. Sarrumma is also found in a modified pan
theon of Halab/ >7 ° but originally he surely did not belang in it.
Sauska. (the ‘Great One’ 680) took over many fcraits of the Sumerian Inanna and
Babylonian Istar. both in her female aspect as goddess of love and in the male one
As warrior-goddess. In the latter aspect she was venerated with various kinds of
Weapons perceived as independent divine beings. 881 Also connected with the male
Aspect of Sauska was the cult of 4 hot stones’ that played an important role in
Klengel 1965a; Soucek - Siegelova 1974; Popko 1998; 2002.
See n. 668.
Cf. Popko 1.995a: 95f. Contra, e.g., Klengel 1965a: 90; 1992: 344; Richter 2002: 306ff. with ref
Erenees; see also Sehwemer 2001: 494f,; 2007b: 166.
Laroche 1963; Haas 1994a: 39Off.; Sehwemer 2001: 484ff,; Tremouille 2006.
Kohlmeyer 1983: 86ff. with referenees; Ehringhaus 2005: 76ff.; Stokkel 2005: 174.
Cf. CTH 698: KBo 14.142 i 23. ii 12, 25; KUR 27.13 i 5, 15, Klengel 1985a: 91f.; Soucek -- Siegelova
1974: 39ff.; Haas 1994a: 554L; Tremouille 1997: 94ff. CTH 704: KBo 22,180 i 20’; KBo 34.16+KBo
33.27+KBo 35.136+ ii 1’, iv 27; KBo 35.357 ü 5; KUB 45.74 l.col. 5’, Wegner 2002: 55, 105ff.
Tremouille 1997: 189f.
Haas 1994a: 390, 554.
Popko 1995a: 98; 1998; 122 n. 19; Tremouille 1997: 190: Sehwemer 2001: 485, 500.
Wegner 1995b.
123
magie,°“ 2 Nineveh was the oldest and the most famous center of the goddess’s cult.
Sauska of Nineveh was greatlv venerated in Syria and Asia Minor, 884 and she also
Made her way into the Hittite state pantheon, appearing among the divine witnesses of
State treaties (3.2.1). In the westera Hurrian pantheon, Sauska was accompanied
By her maidservants Ninatta and Kulitta, who were already present in her original
Entourage in Nineveh. In Anatolia, her manifestations from Samufaa, 685 Hattarina 688
And Lawazantiya were particularly venerated.
The cult of the Syrian Ishara/Ushara, 68 originally goddess of love and ident-
Ified in this role with Istar, spread in Mesopotamia in the third millennium BC; she
also had her temple at Kaneä (see 2.1). In this original aspect, Ishara was worshiped
In some Syrian centers still in the second millennium BC, 688 for example,. in Ebia,
Alalah and Emar/Meskene. At Alalah, Ishara, called ‘Lady of Alalab’ in the in-
Scription of Idrimi (line 2), 689 partnered the Storm-god; the logogram ISTAR that
denotes here Ishara’s name identifies her as a love goddess. 6 ' 1 In Emar she was
D-
Paired with the city god NIN.URTA, whom Joan Goodnick Westenholz identified
with the epithet II Imari/Hamari (‘God of Emar’), maybe a manifestation of Dagan/
691
Kumarbi. Ishara was also greatly venerated in Kizzuwatna, especially in the area
A round Tarsa/ Tarsus and Nirisa in Cilicia. There was a temple of the goddess on
One of the Cilician mountains bearing her name. IJamri-Ishara of the Hittite
693
texts' ' refers presumably to the tradition of the goddess’s cult in Kizzuwatna, where
Haas - Thiel 1978: 9, 38t; Fick 2004: 159.
683 Hurrian spells from Ugarit mention Akkad, Nineveh with [x-A(w)ijrasse and Yablä-Alise as the
Main centers of Sauska / ISTAR ’s worship, Dietrich - Mayer 1994; Dietrich 2004: 143.
684 Vieyra 1957; Haas - Thiel 1978: 30ff.; Haas 1979; Wegner 1981: passim; 1995c; 149£f.; Haas
A: 345ff,; Beckman 1998.
685 Lebrun 1976: 15£f., 42ff.; cf. also Wegner 1995c: 31 ff.
Wegner 1995c: lllff.
Archi 1993c; Haas 1994a: 393ff.; Frechel 1996; Archi 2002b.
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