Treated as a unity (Hebat-Sarrumma, Hebat-Allanzu, Ninatta-Kulitta, Ishara-
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- 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.
- Sa on the Hills of Osmankayasi and Baglarbagukayasi, 1000 Kazankaya north west of
Allani, bludena - Hudellurra, Umbu-Nikkal, pairs of chthonic gods, etc.), two mani-
Festations of the same deity (the two gods Nubadig, Ugur, Tiabendi and others), or
Eise the god or goddess associated with his/her personified attribute or epithet (Ea-
Madi ‘Ea-Wisdom,’ Hebat-Mus(u)ni 73Z ‘Hebat, - Order’) which symbolized him /her
While remaining a separa t e divine being. This practice, presumably original mg from
Syria, penetrated also into the Luwian cults (see 3.2.4).
Cult
Forrns of cult expressing adoration for a deity are charaeterized by traditionalism
And conservatism. These forme remained basically unchanged from the Old Hittite
Period (3.1.3), although Hurrian influence is evident. The number of cult objects grew
Significantly, now including the god’s personified attributes, weapons, symbols, epi-
Thets, forces of nature, etc., as well as furnishings of the adytum (cf. 3.2). Abstract
Imparati 1979a; 1998-2001.
Herrmann 1968; del Olmo Lete 1991; cf. also Hutter 1996: 136.
Haas 1.994a: 375.
730 KUB 45.47+Bo 4186 with its duplicate KBo 17.84. Imparati (1979a: 299ff.; 1979b) identified the
Hittite queen with Nikkalmadi, but other scholars tend to attribute this ritual to Asmunikkal;
See, e.g.«Singer 2002b: 310 n. 52 (references).
KUB 43.38, Oettinger 1976.
Lebrun 1976: 102; Wilhelm 1993-1997h.
The Empire Period 129
Ideas received a material form and were placed in the sanctuary alongside the god,
Often ob the same altar. Compared to the Old Hittite period, temple interiors pr
Ented a much rieher appearance, especially the new cult places for Hurrian and
Luwian deities,
The gods were worshiped under different formst 3 There were, as earlier, statu-
Ettes a few dozen centimeters high, made of wood covered with sheet gold or silver,
Sometimes of iron, copper and silver, oecasionally even gilded. Their deseriptions
734
Abound in the texts. ’ Bigger (and even monumental) figures occurred as well, as sug-
Gested by the fragment of a copper statue found near Ahurhisar north of Afyon, which
735
was approximately 50 cm when complete, ' ’ the torso of a limestone statue from
Alaea Höyük, 736 and a monumental stela (c. 7.35 m high) from Fasillar near Beysjehir,
Featuring a representation in bas-relief of a storm-god resting Ms foot on a moun-
tain-god flanked by lions. ‘ Studies on the iconography of particular deities benefit
Substantially from representations in the glyptic arts, 738 on pottery 739 and metal
vessels.' as well as sculpture on rock faces. " The latter reliefs are linked mostly
To cult practices in rock and spring sanctuaries. The most famous are the pro-
cessions of divinities from Yazilikaya (3.2.2), rock reliefs in Gävurkalesi Southwest
Of Ankara, representing a storm-god next to another god opposite a goddess/ 42
A scerse showing the Storm-god of Halab in his chariot drawn by bulls together with
733 Güterbock 1983; cf. also Hazenbos 2003: 173ff.; Collins 2005.
Von Brandenstein 1943; Jakob-Rost 1961; 1963; Carter 1962.
Ilash 1993.
736 Ko$ay - Akok 1973: 19, 78f. (cat. no. Alp 149), Pis XL - XU.
Kohlmeyer 1983: 39f.; Taracha 1987: 267 n. 26 (references); Ehringhaus 2005: 57ff.
738 Beran 1967; Boehmer - Güterbock 1987: 52f., 55 (nos 145, 147), 56 (no. 148), 65 (no. 182), 1061
(no. 308); Herbordt 2005: nos 275, 302, 504, 507, 566, 612, 620, 621f„ 625f., 630, 710, 755, 770.
For the royal seal of Mursili III with a representation. of the Storm-god of Halab mounting his
Eagle chariot drawn by bulls, see Hawkins 2003.
Boehmer 1983: 33ff. (nos 43—46), 36ff. (no. 47). More recent excavafcions in the Upper City of
Hatfcusa yielded fragm.en.ts of a cult vase from the early Empire period, depicting the Storni-god
Of Halab in the iconographic type known from the seal of Mursili III (n. 738). Cf. Seeher 2007.
One should mention foremost a silver vessel in the form of a fist in the Museum of Fine Arts,
Boston, with a representation of King Tuthaliya pouring a libation in front of a storm-god (Güter
Bock — Kendail 1995) and the frieze on the neck of the stag rhyton from the Norbert Schimmel
Collection (see n. 593).
Kohlmever 1983: Ehringhaus 2005.
Von der Osten 1933; 1937; Kohlmeyer 1983: 43ff. with references; Lumsden 2002; Ehringhaus
Uff.
Hittite Anatoija
Sauska in a rock reiief from imamkulu,' 4 ’ and a cult facade with a depiction of
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