According to Hurrian spells from Ugarit, Ishara was worshiped in Syria in the fol.lowi.ng main
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- 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-
- One of the few universals of human behavior.”
centers: Mari, Tuttu! with Eraar-Sirasse, Mudkm-Nidabe, Yablä-Alise, Nastarbenne-Sidurasse,
Tunanab-Saydar and Ugarit-Zuiude, Dietrich - Mayer 1994; Dietrich 2004: 143.
Longman 1997: 479.
Haas —Wilhelm 1974: 138. For the temple of Ishara /JSTAR at Alalah, see Na’aman 1980. Cf.
Also Prechel 1996: 184f.
Westenholz 1999:158. See, however, Feliu (2003: 246f. n. 226) who argues against the pairing of Dagan
And Ishara in Emar and the neighboring region. For Ishara in Emar, see also Beckman 2002c: 44, 51.
KUB 40.2 obv. Prechel 1996: 120ff. with referenees;
893 Prechel 1998: IÖ4f.; van Gessel 1998: 81f.
124
Hittite Anatoj.ta
the sanctuarv of Ishara as goddess of oaths was connected with a ftamri-building. 69 *'
The Kizzuwatnean Ishara has characteristics of a chthonic goddess.
, 695
In the westera Human pantheon Ishara s function changea tundamentaUy.
She found herseif among the chthonic deities who were believed to belong to the
Earlier generation of gods (see below). Ishara was associated with the goddess Allani
and gained many negative characteristics, including a link with the mortal ‘disease
F Ishara.’ She was also a guardian of oaths and as such appears in Hittite state
Treaties, rnost often in the Company of the Moon-god. 696 Her connection with the Moon-
697
God Sangar / Sag(g)ar in Ma’NE of the Ebla texts should also be noted, ” and later
In cults from the Khabur region, the middle Euphrates (Emar) and Kizzuwatna.
Allani or ‘Lady (of the Netherworld),’ 6 " who adopted many characteristics from
The Mesopotamien Ereskigal, herseif influenced the image of the Sun-goddess of the
Earth (3.2.4). ln the Hurrian-Luwian environment of Kizzuwatna these two goddesses
Became identified. In Mesopotamia, Allani was venerated as Allatu, but in Asia Minor
The two manifestations of the goddess were treated as separate deities. Allatu, equa-
Ted with the god Lelwani, stood at the head of a group of chthonic deities worshiped
in the hesla- house in Hattusa' ‘ (see 3.1.1).
In a well-known Hurrian-Hittite bilingual text, Allani is called the wood of
the holt of the Earth (that is, the netherworld),’ for it is there that she had her palaee.
The Hurrians shared with the inhabitants of Mesopotamia the belief that
A man’s fate was decided in the netherworld prior to his birth. As queen of the nether
world Allani had her share in this.' 02 It also explains her ties with the divine
See now Prechel 2008: 127f.
Archi 2002b.
Prechel 1996: 94ff. See also Laroche 1955b: 11 n. 3; Otten 1961: 155 for the writing of the god-
Dess’s narae with the logogram ISTAR.
Prechel 1996: 10ff., 17; 1999: 375, 377f.
Haas 1994a: 373, 568 with n. 191. Cf, also Prechel 1996: 86; Beckinan 2002c: 48, 82.
Haas 1994a: 405f.; Popko 1995a: 99; Torri 1999: 97ff,
Torri (1999: 112) has proposed that the Akkadogram ALLATUM is in Hittite texts nothing more
than a way of writing the name of Lelwani. Yet, her arguing {p. 63ff.) that Lelwani, like the Meso-
Potamian Allatu, was a goddess is not persuasive. Texts from the later Empire period, in which
Lelwani is given the epithet ‘My Lady’ (cf. Torri 1999: 45ff.), evidence the transfer of the name
Of the Hattian god to Allatu. The Human Kumarbi is a case in the opposite direction when a god
of foreign origin is given the name of an Anatolian goddess (=Halki / NISABA), cf. Archi 2004b.
Neu 1996; cf. also Haas 1994a: 549ff.; Wilhelm 2001.
The Empire Period
midwives Hudena Hudellurra (or Hodens Hodeüurra),' whose cult among the West
Ern Hurrians draws upon the tradition of Syrian mother goddesses, protectresses of
Pregnant women and assistants in childbirth, represented among others by the seven
704
Ugaritan Kofarätu. * In the Yazilikaya procession, a pair of goddesses is identified
By epigrapbs as Hudena Hudellurra (3.2,2), although the plural form of the Hurrian
Names suggests that we are dealing here with a group of mother goddesses on the
Syrian mode.
ME 6 rü 1
In Hittite texts, the Human divine midwives correspond to DINGIR.MAH.‘ '
705
Gulses, “ the logogram probably concealing a group of the Luwian Darawanzi-god-
Desses (Darawes in Hittite). 700 Together with the Sun-goddess of the Earth, the
MEÖ/Hl A
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