This cannot be terribly surprising considering that the new dynasty of the Em
Содержание книги
- 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.
- Mittelhethitischer Zeit (KBo XXI I - KUB IX 34 - KBo XXI 6). OBO 82, Freiburg.
- What is Indo-European about Hittite Prayers?” in: M, Hutter - S. Hutter-Braunsar (eds),
Pire period came from Kizzuwatna. The scribes from Hattusa, undoubtedly at the
Request of the Hittite royal court, drew up adaptations and new redactions based on
Tablets from Kizzuwatna; they also introduced motifs and magieal techniques
From the Kizzuwatnean tradition into other rituals, descriptions of which were
874 Haas. Wilhelm 1974; Miller 2004; Strau ß 2008, Cf. also Hutter 2003: 250ff.
Haas 1998.
876 Strau ß 2005: 2381'.; 2006:?6ff,
R
Miller 2004: 254: 2005a: 538. Cf. also Strau ß 2005: 230 (“ Den
Vorlagen aus Kizzuwatna zur Verfügung gestanden haben”).
Haas I988e; Haas - Wegner 1988: 48ff. (nos 1-39); Haas 200'
Schreibern in Hattusa müssen
Cf. Miller 2004: 506ff.; 2005b.
880 Note, e.g., a birth ritual KBo 17.65 (with its duplicate KÜB 44.59), CTH 489, which represents
A Compilation o, severai earlier, closely related, tablets, including those from Kizzuwatna (obv.
37ff„ rev. 45f.l, Beckman 1983: 132ff.; cf. also Tremouille 1997: 143; Strau ß 2005: 230.
The Empirie Period
Composed already in Hattusa. This is in keeping with what has been stated with
Regard to relations between the cult tradition of Kizzuwatna and the festivais for
Tessub, Hebat, Sauska and other Hurrian-Kizzuwatnean divinities, celebrated in the
Capital and other centers (3.2.6).
Knowledge of Mesopotamian magic mostly came to the Hittites via Kizzuwatna,
Although some of the Mesopotamian rituals reached Hattusa directly. Texte written
In. the Assyro-Mittanian script and based on Middle Babylonian prototypes, such as,
For example, a Sammeltafel KBo 36.29 containing Akkadian rituals, 881 should be
Linked with the tradition of Mittani and Nineveh; 882 they testify to the role played
By scribes from the Mittanian and the Babylonian-Assyrian school in transferring
888
The Mesopotamian tradition to Anatolia.
Experienced female practitioners, called Old Women by the Hittites, played the
most important role in Anatolian magic 88 * (cf. 3.1.4). They held also a prominent
Position among the temple officials who were engaged in divination (3.2.8), which
Accords with abundant evidence for the relation between divination and magic. The
Most famous of them enjoyed a high status at the royal court, and the rituals they
Composed wert- often copied. The Old Woman was sometimes helped by others -
885
A diviner, hieroduta or augur(s). Rituals were also performed by women of other pro-
fessions: midwives (especially rituals connected with childbirth '), hierodulae,
temple singers, and priestesses. Among men, mainly diviners (LÜ AZU or LU UAL)/
augurs, and the Man of the Storm-god' appear as rituaiists; in the case of rites of
Hurrian-Kizzuwatnean origin there is also an incantation priest (hü purapsis or UJ pati-
lis). 89 ° One can point out a few examples of rituals carried out by a person without
The help of any specialized practitioners. Such incantations may have been performed
Schwemer 1998.
Haas 2003a: 41f.; 2003b: 133f.
883 Wilhelm 1992b; Schwemer 1998: 8ff.; Strau ß 2002; Haas 2003a; 36 £ f., 41 ff.; Schwemer 2004b:
Ff.; 2007a: 2551
Engelhard 1970: 5fl; Peechioli Daddi 1982: 581ff.; Beckman 1993; Haas 2003a; 16ff. with
References.
Bawanypeck 2005.
Haas 2003a: 23.
Beckman 1983.
See n. 843.
889 Ünal 1998: 67ff.; Haas 2001; 2003a: 14ff.
Haas 2003a: 13f.
I'
HlTTlTE Anatoma
In an. emergcriey, wlien a Professional conjurer eould not easilv be found. or as
A first attem.pt to solve a problem. These texts, very few unfortunately, are valuable
Evidence of folk piety and ways of contaeting the gods in everyday practice. 891
A. Standard model of a magical text was formed at an early stage during the
Fcmpire period. The preamble gives the name of an author, sometimes his/her pro-
Fession, town and/or country of origin, and a purpose of the ritual, The text proper
Falls into three parts: an introductory list of paraphernalia required to perform the
Ritual, description of the magical practices applied, and appropriafce ineantations. Most
Ftequently, the ritual is a combination of various (complementary) magical techniques
Intended to increa.se its effectiveness. The colophon at the end of the text repeats
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