The ominous signifier and the second clause, the apodosis, the signified. This type of
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- 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.
- Hethitische Texte in Transkription KBo 39. DBH 11 , Dresden.
- Der Kult von Nerik. Ein Beitrag zur hethitischen Relgionsgeschichte . Studia Pohl 4, Rome.
- Dien II, AOAT 31, Neukirchen-Vluyn.
‘research’ expressed the conviction that the gods’ language remains unchanged and
The repetition of the same omen augurs the same result, thus allowing the future to
Be predicted.
Numerous manuals of Mesopotamian origin (partially transiated into Hittite)
Found in the archives in Hattusa give evidence of the Babylonian art of divina-
Tio naturalis. These glossaries of omens were passed along to the Hittites by the
In Hittite texts the iogograms and “’bVZU are both an. equivalent of the Akkadian title
bäru; see Gurney 1977: 45 with n. 6.
844 KBo 17.1+ iv 7ff., Otten — Soucek 1969: 361; Neu 1980: 10; cf. Popko 1995a: 83; Haas 2003a: 780.
845 KBo 18.151, Ünal - Kammenhuber 1974 — 1975.
846 Güterbock 1987: 148; cf. also Schnei 1994: 86.
847 KBo 3.4 ii 16ff., Götze 1933: 46f.; English translation after Mineck 2006: 255. Beal (2003b: 85)
Gives a slightly different translation of this passage.
Hittite Anatoija
Hurrians.'.' They deal with celestial omens such as lunar eelipses (CTH 532)
And other sorts of signs given by the moon (CTH 533), sun (CTH 534), and stars
(CTH 535), with terrestrial happenings like earthquakes (CTH 541), monstrous births
(CTH 538-540), Physiognomie (CTH 543) and "terrestrial’ omens from a person’s
Behavior (CTH 536), medical prognostications (CTH 537) and animal behavior
(CTH 544), as well as with oil (CTH 542) and calendar omens, connecting events
with a given month or day (CTH 545-546).' ’ There are also handbooks of extispicy
With vast registers of marks and configurations of various internal Organs, mostly
the liver (CTH 548-556), including liver modele themselves (CTH 547; see below). 8o °
Tbis was surely not only ‘scholarly’ and echool literature. That the scholarly
Experte in Hattusa benefited practically from these Mesopotamian manuals is proved
Not only by the translations into Hittite which have been found. In a substitute king
ritual, the ruler addresses the Moon-god: “Listen to me, O Moon-god. [Since] you,
[0 Moon-god], have given me a sign. - if you have (thereby) announced evil for me,
(accept this substitute in my place).” ' The relevant manuals deaiing with lunar
omens confirm that a lunar eclipse could have announced the king’s death." In
A later period, the Neo-Assyrian rulers, like the Hittites, did not see any other way
Of avoiding a disaster than performing a substitute king ritual. 808
Knowledge collected in effect of divinatio naturalis was not sufficient in emer-
Gency situations. When the gods did not deign to give a sign, the only way of learn-
iüg their will was to ask questions of them directly, requesting an answer in a par
Tikular divine language. The Latin term for this type of communication was auguria
impetrotiva, or ‘demanded portent, divination.’ More than 700 tablets and fragments
For Human omens (CTH 774), see Kammenhuber 1976b: 163ff.; de Martino 1992; Tremouiile
F. (no. 260), 168f. (nos 279-280).
See, in general, Kammenhuber 1976b: 66ff.; Riemschneider 2004. Cf. also Riemschneider 1970;
Archi 1987; Güterbock 1988; Koch-Westenholz 1993; Wilhelm 1994c.
850 For the texte, see Riemschneider 2004. For 55 modeln of liver» from Hattusa, see Güterbock
Meyer 1987: 38ff, Pis 6-12. Cf. also Biggs 1980-1983; Meyer 1980-1983.
851 KÜB 24.5 obv. 8’f., Kümmel 1967: 8ff.; Engl iah translation after Beckman 1999a: 531. On a
lunar omen as the reason for performing such a ritual, see Kümmel 1967: 189; van den Hont
A: 41; Taracha 2000: 220. Compare also an allusion to a lunar omen in Pittei’s ritual,
KÜB 44.4+KBo 13.241 rev. 2ff., Beckman 1983: 178f.; Starke 1985: 234; Giorgieri 2004: 409f,
KBo 8.47 obv. 12’: KBo 34.110 obv. 10t, 17t; KBo 34.116 i 7’ff., Riemschneider 2004: 18t, 168t,
171.
Parpoia 1983: XXIIff,
Thb Empire Period 147
Of tablets (CTH 561-582) report the results of such oracular inquiries, which eonsist
of seriös of questions phrased so that the answer would come either as a ‘yes’ or as
a ‘no. 5 The consultation proeeeded through a process of elimination. Different poss-
Ible sources of divine anger were tested or the god was presented with different
Options in order to understand his opinion in any given Situation. Most inquiries
Intended to discover the reasons of misfortune attributable to divine disfavor, such
As a ruler’s illness or the plague. The Hittites asked also the gods whether dreams
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