Hattusili III, 1000 sheep were given to the Storm-god of Nerik on the occasion of
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- 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.
- In Egitto e nel Vicino Oriente aniico. Atti delle Giornate di Studio degli Egittologi
the purulliiya) festival celebrated in. the dahanga (cult room?) of Ms temple.* 90 The
Meat of animal offerings was naturaliy used to prepare meals for participants in
These festivals that lasted a number of days.
Every town had its own calendar of festivals connected with the agricultural cycle
And a tradition rooted in Old Hittite times (3,1.3). Among the more important festi
vals of Hattian origin that lasted infco the later period was the purulliiya) festival in
The spring “when the land prospers and thrives.” 780 Some scliolars Claim that it was
The festival of the New Year, but this finds no confirmation whatsoever in surviv-
Mg texts. Neither is there any conclusive evidence to prove that the texts connected
with the cult of the goddess Teteshapi are part of a description of the purulliiya)
Festival.. These festivals appear to have been celebrated independently in Hattu
sa, * but also in Ziplanda and Nerik.' In the latter town, the local purulliiya)
Festival started being celebrated again after the reconquest of the northern terri-
Tories; the importance of these celebrations is emphasized by the fact that their
KUB 38.12 iii 227. Cf. Hazenhos 2003: 175.
794 KUB 51,1++ i lff„ Haas - Jakob-Rost 1984: 40, 44; KUB 53.14 iv 35’, Haas - Jakob-Rost 1984:
Cf. also Haas 1994a: 743.
KUB 48.119 obv? 9’ff., Haas 1994a: 696.
Haas 1970: 43ff.; KeHerman 1981; Haas 1988c; 1994a: 696ff.; Popko 1.995a: 149: Hoffner 2007:
122, 1301,
Haas 1994a: 69311.; Garcla Trabazo 2002: 77f., 83 with n. 16.
Contra Pecchioli Daddi 1987a: 366ff., 1987b: 55ff.; 1988.
/99 In Hattusa the purulliiya) festival was celebrated for Lelwani in the hestü- house. Cf. KBo 2.5 iii
If-, Goetze 1933: 188ff,; Haas - Wegner 1992: 247: Arehi 2007a: 51 with n. 2; IBoT 2.17, Haas
. Wäfler 1977; 95.
The Empire Period 137
description was contained on 32 tahlets.’"’* Düring the eeremony, the so-called
Illuyanka myth about the straggle between the Storm-god and the Serpent was re-
802
CitedA Two versions of the myth are included in a kind of faymn to Zashapuna,
Main goddess of Kastama, whose cult was also introduced at Nerik (3.2.3). Sur-
Viving versions of the myth come from the Empire period. 80,5
With the spread of the cult of Hurrian and Luwian divinities, the number of
Festivals that were celebrated increased. This concerns especially Hattusa. An In
struction for temple personnel (CTH 264) lists eighteen of many regulär festivals
Taking place in the Capital, the proper Organization of which was the priest,s’ duty:
“The festival of the month, the festival of the year, the festival of the stag, the f[al] l
festival, the |fe]stival of the spring, the thunder festival, the [fejstival of /iiyarra, 804
the festival of pudaha, 80 ' 3 the festival of hisuwa, the festival of [sajtlassa, the festi
val of the rhyton, the festivals of the sacred SANGA-[priest], the festivals of the ‘old
Rner; the festivals of the AMA.DINGIR-priestesses, the festival of dahiya, the
Festival of the upati-me n, the festivals of the lot, the festivals of raking, or whatever
Festival (there is) up in Hattusa.” 807 Some of these festivals belonged to the old tra
Dition. while the festivals of thunder, fpiyarra, pudaha and satlassa were celebrated
For Tessub of Halab and deities from his circle. The last three were mentioned among
thirteen regulär festivals in the cult of Tessub and Hebat of Halab of Hattusa, 803
Which in the opinion of some scholars were celebrated in a monthly cycle (with the
Thirteenth month in a leap year). 808 The festivals of filling storage jars (after the
Harvest) and opening them (before the sowing) (see 3.1.3), celebrated outside of
Cf. KUB 30.42 i 5f.
802 CTH 321, Beckman 1982; Ünal 1994b: 808ff,; G. Beckman apud Beckman - Hoffner 1997: ISÖf.;
Hoffner 1998: lOff.; Garcla Trabazo 2002: 75ff.; Haas 2006: 971t; Hoffner 2007.
803 According to Hoffner (2007;!2Öf.), the original form of the composition derlves from the Old
Hittite. The surviving text, however, is rather a Compilation of motifa of different dato and origin.
Tremouille 1997: 98ff.; Hutter 2002.
Tremouille 1997: 94ff.
806 For the institutional role of the ‘old men’ in Hittite Anatölia, see Klengel 1965b.
KUB 13.4 i 39ff., Taggar-Cohen 2006a: 43, 72; now also Hutter 2008: 75f.
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