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KBo 22.246 iii 21’ff. (with its duplicate KUB 42.103 iv): “18 festivals of the Storm-god of Halab,
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- 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
- Des 2. bis zur Mitte des 1 . Jahrtausends v. Chr . ” (Bonn, 20.-22 . Februar 2003). AOAT
melumng the festival of p[ud]aha, festival of kiyarra, festival of satlassa, festival of na[ ], festival
of fruit, festival of the spring, festival of Mt. Tatta, festival of (the god) Tenu, two festivals of
‘setting up figurines’.” See Soucek - Siegelovä 1974: 48f.; Tremouille 1997: 93 11, 319; Schwemer
2001; 497.
Haas 1994a: 656 n. 113.
138
3. Hittite Anatoliä
Hattu sa m the sanctuaries of the Storm-god of Hai ab in Salma, Tapathina and Pak-
Kurunuwa, show that the worship of the Storm-god of Halab penetrated into local
Cults and was introduced into local calendars of agrarian festivals connected with
, gio
The agricultural cycle,
The annual hisuwa festival ensured the prosperity of the ruler and his family. 811
It cultivated the memory of the roots of the dynasty. According to a new redaction
Based on original tablets brought from Kizzuwatna and written down, for queen
Pudutepa on thirteen new ones, the festival lasted nine days and was addressed to
The gods of Kummani: Tessub Manuzi, his consort Lelluri, Ishara, Allani, the two
Nubadig gods from the localities of Pibid(a) (pibithi) and Zalman(a) / Zalmat (zal-
Mathi), and the goddess Maliya. The gods of Kummani were worshiped also during
Ceremonies for Tessub and Hebat celebrated as pari of the dynastic cult.
Lite the hisuwa festival, the scenario of most, if not all the festivals for Tessub
And Hebat, as well as other gods of the Hurrian-Kizzuwatnean pantheon, celebrated
In Hattusa and other towns of central and northern Anatolia, rnay have been model-
Ed on the ritual tradition practiced in Kummani / Kizzuwatna, the home of the
Imperial Hittite dynasty, This theory is confirmed by the festival for the Human
Storm-god (called here by the Hittite or Luwian name of Tarhuna or Tarhunta,
ISKUK-as), celebrated at Sulupassi and Sapinuwa in the early Empire period
(under Tuifctaliya III?). The description of the festival infbrms that the Organization
Was inspired by an older tablet from Kizzuwatna. 812
The local spring festivals during which the AN.DAH.StJM plant, 813 Symbol of
Nature awakening to new life, was deposited in templee of gods are first attested
Frorn the very beginning of the Empire period 814 In the most important centers,
These ceremonies were included in the state cult by the presence of the king, queen
Or crown prince, and afterwards, due to a policy of concentrating cults around the
810 KUB 27.15 iv 22’f„ Soucek - Siegelovä 1974: 44, 50; Haas 1994a: 556; Schwemer 2001:
498.
Dincjol 1989; Salvini - Wegtier 1984; Wegner - Salvini 1991; Haas 1994a: 848fr. Cf. also Dingol
Tremouille 1997: 102ff; 1998: 1999b; 2000b; Groddek 2001b; 2004c.
CTH 479.3, Tremouille 2002b; 2004a.
813 CAD A 112f. (“a bulbous spring vegetable,” written SUM.TUR ‘little onion’); Beal 2002b: 74 with
n. 114 igarlic?). Differently, Färber 1991 (Tennel'); and Cornelius 1965 {'crocus/saffron’), followed
By Hoffner 1974: 1091, Haas 2003a: 346f, and others.
The Empire Period 139
capital, this led to the emergenee of the great festival of the AN.DAH.STJM plant. 0 '“'
It was not until the rule of Suppiluliuma I that ceremonies formerly celebrated
Independentlv for particular gods of Hattusa and the nearby towns were incorpor
Ated into the program of the great state festival celebrated for the Sun-goddess of
Arinna and the gods of Haiti.
This festival lasted 35 days at first, but was later extended to 38 and even 40 days
In the times of Tuthaliya IV, The king visited sanctuaries of the most important
State gods, especially the Sun-goddess of Arinna, situated in nearby localities and
Attended the temples and sacred enclosures in Hattusa itself. He first went to Ta-
Hurpa famous for its sanctuary of the Sun-goddess, fhen returned to Hattusa via
Tippuwa. In the days that followed the kursa-god Zitfrariya visited Arinna and Tawi-
Niya: his retura to the Capital initiated celebrations in the temple of Halki, in the
House of the intendant for the Storm-god of Ziplanda, and in the temple of the Sun-
goddess of Arinna on Büyükkale. After that the ruler took the AN.DAH.StJM plant
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