To the gods of the main towns - the list of fbrty centers scattered from the estuary
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- 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
- Nary Report,” Belleten XXX, 1-57.
- Das Quellheiligtum Eflatun Pinar,” AAJl, 85-122,
- Religion. B. Bei den Hethitern,” in: RIA 11, 333-338,
of the Kizilirmak (Zalpa) through the land of Hatti and the Lower and Upper Lands
to Isuwa (Haiara) and the towns on the Upper Euphrates (Hassuwa) in the east, supple-
Mented with the deities of Aleppo and the land of Pala, sets a much broader geo-
Graphic scope for the Hittite state pantheon than the lists of witness gods in state
Treaties (3.2.1).The Great Temple was also the place of worship of Hattian de
Ities from the traditional pantheon with the mysterious Tauri(t) (whose cult prob-
Ably goes back to the beginnings of the city-state of Hattusa, 3.1.1), the Kanesite
gods (Pirwa, Askasepa, Hassusara ‘Queen,’ Maliya), and a group of the household
Divinities worshiped by the royal Family already in Old Hittite times (3.1.2), In the
Empire period this group was enlarged to include other Luwian and Human de
Ities: the Storm-god of the Great House, Telipinu, Halki, Miyatanzipa (D GTR) // Gulses
D1NGIR.MAH M£ " 1 ’ (DINGIR.MAH Gulses in a parallel, text) // Hearth (Kuzanasu/
GUNNI), D U.GUR (= Zilipuri) and D U.GUR l ' KU Hayasa // Moon (D XXX / D EN.ZU),
Star, Night// Hasammili (Hasmaiu), Queen (Katahhi / D MUNUS.LUGAL), Haristassi,
Hilassi // ‘small place’ (tepu peda-), ‘just tongue’ (EME-as handanza), ZI.PU sarru-
mar // Propitious Day.' m The extendecl list is evidenced already in a text written in
early Middle Hittite script from the earliest phase of the Empire period/"
Until recently it was thought that all of the more than thirty temples discovered to
Date in the Upper City of Hattusa were erected at the same time as the Great Temple.
773 On the seribes from the ‘house of craftsmen’ (E GLS.KIN.TI) of the Great Temple, see now Shai
Gordin’s paper (“Remarks on the Scribal Dynasties of the Hittite Empire Period”) read at the
Th International Congress of Hittitology in Qorum. 25-29 August 2008.
774 For the cult reorganization in the times of Tuthaliya IV, see Laroche 1975; Houwink teil Gat©
LOOff., 121ff.; Hazenbos 2003: llff., with references.
775 KBo 4.13+KUB 10,82 i; cf, Haas 1994a: 776(1; now also Forlanini 2007b with references. I do not
Agree. however, with Forlanini who considers this list a source for a study of the early Hittite history.
776 KBo 4.13+KUB 10.82 vi 17ff. with a parallel text KBo 19.128 vi 1.8’fl, Otten 1971: 45ff.; Yoshida
1996: 173.
777 KBo 23.72++, cf. Tremouiile 2004c: 341.
134
The Empire Pf.riod
HfTTITE AnATOUA
Yet, some of these cult piaces must have existed already in Old Hittite times (see
'jn g
3.1.3)." Unfortunately, none of them can be assigned to a particular deity. The
Last Hittite king, Suppiluliuma II, bullt a sanctuary with a sacred pond on the hill
.. ^ 779
called the South Castle (Südburg), ' and he also founded on the stony outerop of
Ni§anta§ neighboring with Büyükkale some sort of a memoria! called hekur
SAG. US (‘Eternal Peak’) for the posthumous cult of bis father Tuthaliya IV (see also
780
More cult piaces of this kind with their own personnel, linked to the
Ancestor cult of the royal family, are evidenced in texts; one such sanctuary dedi-
cated to Muwattalli II was located in the territory of Tarhuntassa.* 81 Some scholars
Attribute a hekur function to the rock monument at Gävurkalesi.' 82 A hekur should
Not be confused with. the ruler’s tomb, the Stone House (3.2.10). Tuthaliya IV was
buried most probably in chamber B at Yazilikaya.' 8u
Outside the Capital there is a ceremonial coinplex at Ortaköy/ Sapinuwa, dating to
An early phase of the Empire period (reign of Tuthaliya III?). Excavations revealed
A pillared hall and open court (Building C) leading to a temple (Building D) with
784
relief orthostats at its entran.ce. At nearby Agilönü a huge stone platform was
Unearthed. This mysterious platform and the adjacent Building 3, where a large
Number of ritual vessels were found, probably constituted a cult and/or ceremonial
Coinplex.,Ho From the samt; period is a temple with a paved courtyard and narrow
storerooms found at Ma§athöyük / Tapikka. 788
In a later phase of the Empire period, many of the sanctuaries featuring sacred
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