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Houwink ten Cate 1988; Karasu 1988; Haas 1994a; 827ff.; Nakamura 1998; 2001; 2002: cf. also
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- 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
- Atlante Storico del Vicino Oriente Antico. Fase. 4,3: Anatolia: ITmpero Hittita , Roma.
- Guistics, Frankfurt am Main — Bern — New York.
Popko 1986.
818 Outline t ab let 1 (KUB 9,16++, KBo 39,63++) i 3ff., Nakamura 2002: 17, 19; cf. Taracha 2006:
The Empire Period
Certain scholars have suggested that also the KI.LAM festival (3.1.3) beeame pari
of the EZEN nuntarriyashas. " The biggest change occurred under Tuthaliya IV.
Having revived the cults in the north, he added to the calendar of the two great festi
Vals certain ceremonies for the Storm-god of Nerik, who was already being worshi
Ped in Hattusa at this time, as well as, at least in the program of the AN.DAH.SUM
Festival (the EZEN nuntarriyashas outline tablets are damaged in this place), cere
Monies performed for the Storm-god and other gods of the Great House.
Prayer
Through prayer the Hittites pleaded their case in their dealings with the divine world
in a difficult Situation. 8 ' 50 The oldest examples of short magical charms and requests
For blessing go back to the Old Hittite period, for instance, the following incantation
From the piirificatory ritual for the royal couple (CTH 416) which reveals ties with
the Luwian circles (see 3.1.4): “Mercy, O Sun-god and Storm-god!... The king
holde a pruning-knife, the queen holds a millstone. [They prepare?] for you forever
(your) breadloaf and libation-vessel. Just as the Sun-god and the Storm-god,
Heaven. and Earth [ ] are everlasting, so let the king, the queen and the children be
everlasting!’ ' Similar spells are also embedded in later magical texts, as, for in
Stance, the words spoken in a ritual to be performed in an emergency: “O Sun-god,
You are looking constantly into men’s heart, but nobody is able to look in your heart.
Who made a bad action, you, Sun-god, were above (him). I was going through my
good way. Whoever hurt me, Sun-god, look at him! [Let myseif and my house] grow!
Let [people of my house], cattle and sheep heget in a proper way and let my grain
g92 * 89‘l
grow!” Such magical incantations, which are occasionally found also in Luwian
Cf. Nakamura 2002: 80f, 128ff.
820 For Hitfite prayers, see, in general, Laroche 1984-1985; Houwink ten Cate 1969; Güterbock 1978a;
B: 224ff; Lebrun 1980; de Rons 1995; Singer 1996; 2002a with further references to eariier
lit-erature on p. If. and Ulf}'.; cf. also Garcia Trabazo 2002; 273ff; Justus 2002; 2004; Singer
B; 2004; 2005; Haas 2006: 245ff.; van den Hout 2007b.
821 KBo 17,1+ ii 3, Otten - Soucek 1969: 28ff.; Neu 1980: 8f. (no* 3).
KUB 17.28 ii 56-iii 3, transiated by Torri 2004a: 134.
823 Cf. Starke 1990: 519£. For the lists of good things requested from the gods for the well.-bei.ng
of the king in Hittite and Luwian prayers and soücitations, see Kammenhuber 1985; Hoffner
C.
HmiTE Anatolia
and Hattian, belong to a type aenned by Emanuel Laroche as mugawar ‘invoca-
tion, entreaty.’‘'“ J Despite thcir brevity these are undoubtedly real prayers, with char-
Acteristic constituent parts used to encode three pragmatic purposes: attention get-
Ting (invocatio), predisposing or motivating (argumentum), and communicating the
•s),, 828,.
Speaker s purpose (preces). bometimes the mugawars, recited as part of rituals
Performed by the king or by a priest on his behalf, had more developed forms, as in
The case of early Empire invocations of the Sun-goddess of the Earth and the gods
Of her entourage, of the Sun-god and the Storm-god, and of the Sun-goddess of Arm-
827
Na, Yet they continue to feature formulas drawn fron» magical incantations.
The new type of royal prayer of the Empire period is referred to by the Hittite
ferm arkuwar, literally a ‘pleading, defense,’ as in a speech made before a court of
828
Law..“Thus in the numerous preserved Hittite royal prayers the king serves as an
Advocate for his people, explaining or justifying their conduct.” 829 This type of prayer
Is eharacterized by the sarne kind of structure as in the case of the above-mentioned
Invocations and short solicitations in magical rituals, with three constituent parts:
Invocatio, argumentum, and preces. These prayers were also undoubtedly recited in
The eontext of cult and ritual ceremomes. Yet they do not derive directly from the
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