Or unsolicited omens really were messages, where the king should spend the winter,
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- 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.
- Untersuchungen zur altassyrischen Religion, AfO Beiheft 13/14, 2. erweiterte Auflage, Wien.
S,.» a
which routes of eampaigns would be the best, etc. ‘ Some of these inquiries are the
Source of interestmg historical information. 868 The results of an individual question
Were checked, usually by means of another System of oracles.
The Hittites practiced at least six different methods of taking oracles. 867 Extispicy,
designated by Hittite scribes as the TE(RETU) ‘exta’ or KUS ‘flesh’ Oracle (CTH 570-
Called for the examination of the innards of a slaughtered sheep. Hepatoscopy
hü- • • LÜ
was part of a testing procedure. A diviner (sumerographically ' HAL or AZU)
Carried out the expertise, and the Hurrian technical terms connected with this div-
Inatory technique indicate that it had reached Anatolia via the Hurrians.
In a related ‘sheep’ or ‘bed’ oracle (CTH 576) the diviner observed the behavior
of a sheep on its way to slaughter for a ‘flesh’ oracle. The Mesopotamian divinatory
genre behind this practice is summa immeru, ‘If a sheep...’ The Hittite ‘bed’ oracles,
With their Hurrian termini technici, may stem from Hurrian versions of the omens. 808
859
Augury, or the Observation of birds (CTH 573), derived from a local tradition.
The augurs (^MUSEN.DÜ or L ^IGI.MUÖEN) observed the flight and other move-
Ments of various types of birds (at least 25 are mentioned in the texts) in a strictly
Defined oracular field resembling the templum of Roman bird watchers. 860
Beckman 1999a: 526ff.; Beal 2002b; 2002c; now also Haas 2008.
For the contents of oracle questions, see Unai 1978: 14ff.
856 e.g.< CTH 569. van den Hont 1998.
For their adequate description, see Beal 2002b; cf. also Kammenhuber 1976b: 9ff.; Beckman
1999a: 527ff.: van den Hout 2003-2GÖ5a; Haas 2008.
Hoffner 1993; Beal 2002b: 641; Y. Cohen 2007.
859 Ünal 1973; Archi 1975b; Beal 2002b: 65ff., 78. For the social Status of the augurs, see now
Hazenbos 2007: 99ft.
An oracle text KIJB 49.60 preserves in column iv the right half of a roughly sketched. plan of the
demarcated oracular area; cf. Archi 1975b: 150 n> 87; Haas — Wegner 1996; 108 Fig, 1; Czyzewska
2007: 150.
148
Hittite Anatoua
Similarly as hepatoscopy, Anatolian augury was in all probabiiity ancestral to fche
Similar Roman practice, adopted frorn the Etruscans acting in this case as an inter-
it remains a puzzle how the gods sent messages through the HURRl-hiräs, per-
Haps a type of duck that nested in a burrow. This type of oracle (CTH 574) was
Performed by a diviner and has nothing to do with augurv. As Richard Beal remarks,
perhaps HUM.RI- bird. oracles were bird-extispicy,... or perhaps poison oracles, or
Perhaps HUR.R1- bird.s simply gave a heads or tails response, either literally or figu-
. • -i „861
rativeiy.'
Another native form are the ‘symbol’ (KIN) oracles (CTH 572). 862 They were per
Formed by an Old Woman and they shouid presumably be «nderstood as a kind of
Game using three types of symbols. The active symbol (perhaps some animal in this
role?) called with the name of a deity, or ‘the dais,’ ‘the king,’ etc., took the passive
Ones (usually abstract ideas of a positive or negative meaning) and gave them to the
receptacles (gods, familiär and unfamiliar persons, and abstract concepts). The ac-
Tual course of the divination remains a mysterv, Snake oracles (CTH 575) resembie
The last mentioned type of divination that made use of symbolic tokens. 863 Water
Snakes assigned to particular symbols moved from one symbolically named spot in
The basin to another.
In dreams the gods spoke directly to humans, although not all night visions fea-
tured deities.' ’ Many dreams, including ‘evil’ ones, 865 were symbolic, and their
Message called for an Interpretation. 866 In the ease of unfavorable signs, which were
The source of contamination, magic was a great help. Mentions of message dreams
or ‘evil’ dreams oceur in prayers, magic incantations, historical texts, and also as
a reason for oracular inquiries (see above). ' The best known dreams perhaps are
Beal 2002b: 72.
862 Archi 1974; Orlamünde 2001; Beal 2002b: 76ff.
Laroche 1958; Beal 2002b: 74; Lefevre-Novaro -
Mouton 2008.
CTH
Vieyn
. Mouton 2007a; 244ff,; cf. also H.G. Güterbock apud Oppenheim 1956: 2545;
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