Ponds, which were scattered all over Hittite territory, were given a monumental
Содержание книги
- 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,
- Das Palaische, Texte , Grammatik, Lexikon . StBoT 10, Wiesbaden.
architectural käme. This was the case of the richly decorated facade in Eflatun Prnar,
778 Müller-Karpe 2003: 389; Seeher 2006a: 136ff„ 142; 2006b.
Hawkins 1995. Chamber 2 of this complex was interpreted by Hawkins (1990: 314) as a passage
to the netherworld, D KASKAL.KUE ‘divine earth-road’ (see 3.2.10), maybe the tomb destined
For Suppiluliuma II, cf. Watkins 1995: 288; Archi 2007b: 187.
780 Cf. Güterbock 1967: 81; Xmparati 1977: 63; Silvestri 1983; Neve 1992a: 323f.: 1992b: 33; van
Den Hout 1994a: 49ff.; Popko 1996a: 141; Taracha 2000: 198; van den Hont 2002: 78; Archi
A.
781 Bo 86/299 (Bronze Tabiet) i 91-ii 3, ii 64ff., Otten 1988: 14£, 42ff.; Houwink ten Gate 1992b:
244ff.; van den Hout 1994a: 50; 2002: 76£. with n. 22, and 89f.
782 Güterbock 1967: 81; Popko 1995a: 141.
Sec, o.g., van den Hout 1994a: 51f.
784 M. Süel 2005; A. Süel ~ M. Süel 2006; Yildmm - Gates 2007: 296: M. Süel 2008a: 28£f.
785 M. Süel 2008c: 48f£; 2008b.
Ldö
Already mentioned above. Tuthaliya IV was especially active in this Geld. At Yal-
Burt near Ilgm, 60 km northeast oi Eflatun Pinar, Tuthaliya’s inscription cover-
ed three sides of a wall of huge stone blocke bullt around a sacred pond. ‘ 88 A sfcela
Fragment naming I uthaiiya (IV) in Hieroglyphic Luwian was also found in a spring
sanctuary at Gölpinar near Alacahöyük.'Texts confirm the existence of similar
Sanctuaries with sacred ponds featuring a rieh architectural finishing already in the
Early Empire period. There is a Middle Hittite text describing sanctuaries by a spring
Dedicated to tue Sun-goddess and the Storm-god. The cult of springs has a tradi-
Tion reaching back into Old Hittite times (see 3.1.3).
Of the more important cult centers in the provinces a few gained holy Status
Owing to the prominent Position of the local deities in the state pantheon and the
Deputation of their temples. Local priests were exempted from duties for the palace,
And the surrounding towns formed by force of royal decrees a kind of amphictyony
Charged with providing suppiies for the festivals celebrated there. The royal admin-
Istration took care of part of these suppiies. Temples also had their own land estates
With numerous workers, including war captives, deportees and settlers offered to
The god by the king. Arinna, Ziplanda and Nerik were the holy towns of the gods
Through the history of the Hittite state. It was in the reign of Tuthaliya IV that
Nerik ultimately recovered its due Position after the Kaskean occupation. Under the
Empire, the city to benefit from such Status, beside Hattusa, was Kummani in Kiz-
Zuwatna, and later also Tarfeuntassa, which was Muwattalli ITs Capital and them,
Under Tuthaliya IV, the Capital of an appanage kingdom ruled by Kurunta.
Texts give an idea of the maintenance costs borne by the state and the royal
Treasury with regard to cult practices. 781 In the reign of Tuthaliya IV, a total of 775 in-
Dividuals were employed in the Service of 26 gods from Karahna, “of whom nine
Temizer 1984; 1988: XVff., XXVff.; Ehringhaus 2005: 37ff.
788 Poefcto 1993; Hawkins 1995: 66ff. (with Poetto's comments, 1998: 112R); Kara.su- Poetto -- Savas
2000.
789 Qmaroglu - (>Iik 2006; Yildinm - Gates 2007: 297.
KBo 21,22 rev. 36ff. (study by Kellerman 1978); cf. Haas - Wegner 2001: 1221.; Lehnm 2004:
80.
On the economy of cult, suppiies for temples and their domestic baekground, see Klengel 1975;
Now also Gilan 2007a with referenees.
KUB 38.12 iv 16’, Darga 1973; del Monte - Tischler 1978; 177ff.; Pecchioli Daddi 1982: 21Off.;
Taggar-Cohen 2006a: 21 ff.
136
3. Hittite Anatölia
793
With e temple, 17 with a Autpasil-sanetuary?).’’ “ In the more important cexiters
Like Ziplanda, Samuha, Katapa and Tarhuntassa, not to say Hattusa itself, the
Number of people connected with temple Service wotild have been much bigger -
Reaching surely a few thousand. Added to this were the supplies required of local
Palace administrators, the elders of nearby towns and the central administration.
Tuthaliya IV anmially supplied the gods of Tarhuntassa with 200 oxen and 1000
Sheep. An equally numerous herd (50 oxen and 1000 sheep) was driven from An-
Kuwa for the great festival of Telipinu, celebrated every nine years in the towns of
Hanhana and Kasha, for which a local governor was responsible.' 94 In the times of
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