Popko - Taracha 1988: 88ft. 101 ff., 109; Archi 1993b; 2006: 154, 156.
Содержание книги
- 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
- Prepare a tomb for himself during his lifetime.
719 Or 94/136 obv, Iff.; see Esma Keyhan’s paper (“Ortaköy/Sapinnva Ar§ivinde Tanrilan Qagirma
Ritüelierinde Yer Alan Bazi Yen! Kurban Terimleri”) read at the 7th International Congress of
Hittitology in Corum, 25-29 August 2008,
The Empire Pefjob 127
The older generation of gods included Kumarbi,'“'' whose seat was supposed to be
in Urkes/Tell Mozan.'~ t In Mesopotamia he was identified with Enlil, in Syria with
The North Semitic fertility god Dagan and the Ugaritan El, whereas the Hittites
Called him by the name of the Grain-goddess Haiti (whose name is written also with
the logogram NISABA). ~ Kumarbi’s spouse was the goddess Saks/Salus, ‘ his
Vizier called Mukisanu. Kumarbi is the hero of the cycle of myths in which he ap
Pears as Tessub’s chief Opponent in the older gods’ struggle to recover power over
The world (3.2.9). The sequence of divine generations in Hurrian mythoiogy - Anu,
Kumarbi, Tesiub - was refiected in the Order preserved on. some kaluti-lists in the
Cult of Tessub (see above).
The Hurrian Sun-god Simige was an almost faithful copy of the Mesopotamian
Samas, great god of Sippar. Aya was the spouse of both, her name in the lists of
Hurrian deities being connected with the unclear term I/Ekaldi/u - Aya-Ikaldu /
Ayu(n)-Ekaldi. Viziers of the Sun-god were Lipparu(ma) — Bunene and Mesaru known
From Babylonian mythoiogy, who ran on either side of the god’s chariot pulled by
724
tour horses. ' According to the interpretatio hethitica, the Fears and the Terrors
Ran with them. on the Sun-god’s right and left respeetively. lo Simige was loremost
A god of orades. In myths he appears as one of the most prominent celestial gods. It
May be assumed that the Sun-god of Heaven, who became important in the state
Cult during the Empire period as the Hittite Istanu (see 3.2.1), was none other than
The Hurrian Simige.
The Moon-god Kusuh as god of oaths demonstrates ties with the netberworld. lih
Among the western Hurrians he was also venerated as Umbu/Ib. His spouse
720 Güterbock 1980-1983.
721 Hurrian spells from ügarit mention his main cult Centers in Syria: Uriga and Kumma/i with
Tuttul-A(w)irrase. Dietrich - Mayer 1994; Dietrich 2004: 143.
On the equivaleney of the Old Syria n Dagan and Mesopotamian Enlil and Hurrian Kumarbi,
See, e.g., Wilhelm 1989: 521; Niehr 1994; Schwemer 2001: 405; Feliu 2003: 298ff.; Archi 2004b,
As Feliu (2003: 300) states, “if Kumarbi has any agraria«character it is not due fco his Identi
Fication with Dagan. Fundamental to the comparison between the two gods is the almost identical
Position each has in his respective pantheon, both refcain the title ‘Father of the gods; have the
Storni-god as fcheir preeminenfc son and the saroe wife.... it is possibie to think that Kumarbi is
simply his [Dagan’s] 'Hurrian counfcerpart’.”
Archi 1995b: 1998b: 41f,; cf. also Schwemer 2001: 403ff.; Feliu 2003: 288ff.
724 KU ß 31.127+ i 52ff., Giiterbock 1958: 241; cf. also Haas 1994b: 85f.
725 Friedrich 1954—1955; Güterhock 1958: 241.
Laroche 1955b: 1962; Otten 1980—1983c; Haas - Freches 1993-1997: Haas 1994a: 374t
Mm
Hittite Anatulia
Nikkal 727 is a Hurrian manifestation of the Sumerian goddess Ningal (‘Great Lady’),
Spouse of the Moon-god Sin, worsMped in Ebla already in the third millennium BO
And also present in the Mari pantheon starting witb the Ur III period. Ugarit was
Also among the most important cult centers of Nikkal. In Asia Minor she received
offerings sometimes under the double name Umbu-Nikkal'“ (as in the case of the
Kaluti -list of Hebat cited above), which corresponds to Nikkal-Ib in Ugaritan texts.
Queens of the early Empire bore names created with the Nikkal element - Nikkal-
Madi and Asmunikkal. A deseription bas survived of a ritual for the goddess cel-
ebrated by Asmunikkal and her sons.'" J As mentioned above, the Moon-god and
Ishara as deities of oaths appear on the lists of divine witnesses in Hittite state
treaties. In military vows they were summoned together with Sarrumma.' 0
Ä distinctive trait of Hurrian cults was the veneration of pairs of different gods
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