Mother and fate goddesses DINGIR.MAH ’ /Darawes Gulses are the main
Содержание книги
- 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.”
- Other Status than the living so that they can provide - like the gods - blessings and
Divine aetors in magical practices from the Hurrian-Luwian circle, designed to free
The patient from the power of the chthonic gods (3.2.9). In other texts from the same
Cultural sphere, the fate goddesses Gulses occur in association with the Mesopota-
Mian mother goddess DINGIR.MAH, who played a role in the creation of man, thus
Bearing out her function as divine midwife. l07 The Hurrians identified her with the
Activity of the mother goddesses Hudellurra. 708 The Hittites worshiped her under
the name of Hannahanna, ' Yet, in this group of texts it is probably the Luwian
Goddess Darawa belonging to the entourage of the Sun-goddess of the Earth. (3.2,4)
Who is disguised as DINGIR.MAH.
The netherworld was also the seat of gods of the older generation referred to as
the ‘primeval gods' (karuilies siunes in Hittite), ‘lower gods’ (enna turena in Hur
rian, kälteres siunes in Hittite) or ‘divine ancestors’ (ammadena enna in Hurrian,
Haas 1972 -1975b, On the meaning of Hurrian names Hodena Hodeilurra (from the root hod-
£ raise’ which reflects their role as midwives), see Giorgieri 2001; 141 with n. 31.
Herrmann 1968: of., 39ff.; cf, also Hutter 1998; 136. On the connection between the Ugaritan
Kötarätu and Mesopotamian mother goddesses Öassürätu / DINGIR.MAH^ 0, see Stol 1983: 34£t;
Del Ohno Lete 1991: 74f.; van der Toorn 1994: 87 with n. 18.
705 Cf. Laroche 1948: 124ff.; Haas 1972—19756; ß eckman 1983: 242: Taracha 2000: 186f. For the
Equation of Gulses with Hurrian Hudena, see also Giorgieri 2001: 138.
706 C-arruba 1966: 30 n. 48; Taracha 2000: 188f. Cf. also Frantz-Szabö 1993-1997: 518.
Taracha, in press.
708 Cf. a lexical list AN = anu from Emar: Sum. Aruru. NIN.TU, NIN.MAH - Hurr.
Hui-ur-ra, Haas 1988a: 20.
KeUerman 1987a: Haas 1994a: 433ff,
HmiTE Anatoua
üt. ‘divine grandfathers’). ’ ' ü The Hurrians imagjned them in the likeness of (he Meso
Potamian Anunnaku, yet they included in this group, heside the Mesopotamian di-
vinities like Alalu and Amiza(du), Anu and Äntu, Enlil and Ninlil or Ea, also nu-
Merous deities from the local Substrate. The names of some of these deities, in keeping
with the rules of word magic, form rhyming pairs: Minki /Munki * — Amunki, Antu—
Apantu, Aunamm(u)du - Iyandu, Eitara 7! "-Ta(i)Stara, Nara-Namsara, * 13 Muntara -
Mutmuntara. Amorig them there were also the seers Aduntarri and ZulM, and Irpitiga,
‘Lord of Judgment.’* 14 The Human divinities of the netberworld were included in
The Hittite state pantheon and were summoned as witnesses to state treaties (3.2.1).
Ea/ i0 who assumed many of the characteristics of the Sumerian Enki, was wor-
Sfaiped in Ebla already in the third millennium BC as Hayyu(m) (fron» the Semitic
root hyylw ‘live’), lfa which gave the Syrian-Hurrian form of the name, Aya / Eya (Lu-
wian Iya), attested in texts of the second millennium BC. Ea played a significant
role in the Hittite state cult; his temple stood on the acropolis Büyükkale in Hattu-
Sa near the temple of DINGIR.MAH (3.2.6). Worshiped with hin» was his spouse
Damkina, his vizier Izzummi, Nabu (D AG), Kumarbi, 717 and minor divinities from
718
his circle, all gods whom the Hittites knew through Human mediation. ' ln rnyths,
Ea appears as ‘Lord of Wisdom,’ whom the gods approach for counsel. In a magical
ritual from Ortaköy / Sapinuwa, Ea and Damkina are evoked together with the Lu-
wian divine midwives DINGIR,MAH MT! '' S Gulses and a local Manifestation of the
V 7 jt)
mother goddess DINGIR.MAH from the town of Sulupassi(ya).
Laroche 1974; Gurney 1977: 1.5 with n. 4; Archi 1.990; Haas,1994a: lllff.; de Martine - Giorgieri
With references. On the relationship between the primeval gods and Allani, see, e.g.,
Haas 1994a: 551; Cafcsanicos 1996: 275 with n. 221 (references); Torri 1999: 94£f. Cf. also Taracha
F.
Wilhelm 1993 --1997a.
Polvani 2008,
Wilhelm 1998-2001b.
714 Cf. ötten 1961: 144 n. 281, 145ff.
Archi 1993b,
716 TM 75.0.1825+3131 rev. v 3f.: D En-ki - ’ä-u 9. Cf. Archi 1993b: 27 n. 3; Wilhelm 2002a: 62f.
N. 27 with references; Tonietti 2003: 668f.
As Hurrian equivaleney of Dagan-Enlil, cf. Archi 2004b. See also n. 722.
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