As a means and a way of contacting the gods and influencing their decisions. Cel-
Содержание книги
- Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen
- Prof. Maciej Popko, who kindly read through an earlier draft of the manuscri.pt.
- ArOr Archiv Orientalin, Praha
- Fesseur Rene Lebrun. Collection KUBABA, Serie Antiquite VI, Paris 2004
- Fs van Loon O.M.C. Haex - H.H. Curvers - P.M.M.G. Akkermans (eds), To the Euphrates and Be
- Kaskal kaskal, Rivista di storia, ambienti e cuitura del VIcino Oriente antico, Roma
- Syria Syria. Revue d’art oriental et d’archeologie, Paris
- Cording to the do ul des principle - influence their decisions with appropriate gifts,
- As a means and a way of contacting the gods and influencing their decisions. Cel-
- Inging graphic customs; hence it does not contribute to defining historical
- Later, in the ninth millennium BC, in the Taurus piedmoni and the river valleys of
- Cut by strong leveling or egalitarian proeesses, see Kuijt (ed.) 2000 for a full review of the debate.
- Ports. 1 Links with the Levant (Nahal Hemar) are also evidenced by the stone face
- Ahmar on the eastem bank of the Euphrates already on the Syrian side of the modern
- Does not lie, unfortunately, with yet another stela with sehematic facial features in
- Mellaart 1967: 1.08; cf. also Hodder — Cessford 2004: 23f.
- Uniike the Chalcolithic and Early Bronze Age anthropomorphic figurines which
- Meskell - Nakamura — King - Fand 2008: 144.
- Many structures discovered at Early Bronze Age sites have been interpreted as
- On long necks. The figurines are found usually in houses, also in buildings inter-
- Tion of metal objects, jewelry, weapons, and vessels made from copper, silver, and
- More is known about the beliefs of this period: the origins and names of prominent
- Ed gods of different origin: Luwian, Hittite, Hattian, and perhaps also from a local
- Anna was the main deity of the city of Kanes, 134 appearing next to Assur as
- Divine patron of the king and dynasty, and the second for a deity of Kanes, com-
- On iconographic similarities sfaould be treated with due caution.
- Century BC. 168 These were the kings who bullt the greatness of the Hittite Empire
- Northern Anatolia both grew from the indigenous Hattian tradition. 1t is quite likely,
- Most important States in central Anatolia, encompassing a considerable territory in
- Hittite heartland, e.g. Ankuwa, Tawiniva and Katapa, as well as the chief god of
- Palhuna / Storm-god of Ziplanda with Katahhi / Ulza, Uliw/pasu, Katarzasu / Su-
- God of Ziplanda, Katahhi of Ankuwa, and Teteshapi, whose main cult center was
- And the Hattians. ” In myths, Hapantali appears beside the Luwian goddess Kam-
- Period the goddess’s name was usually written with the logogram LAMMA, see 3.2.1)
- Theon. Some lists of gods mention Mm next to the Storm-god and the Sun-goddess
- Nerik; accordingly, offerir.gs are made to the Storm-god of Nerik, the Sun-goddess of the Earth,
- Century BC, the ceremonial throne Halmasuit was one of the cult objects in the temple
- Geneous, reflecting the ethnic differentiation of the population of the land of Haiti.
- Tral Anatolia dropped the male solar deity under the influence of Hattian beliefe
- Traditionai structure of the local pantheon with a nature goddess at the head to
- At the time also with the logograms NIN.URTA and URAS started being used
- An unpublished text 1320/z which mentions the Storm-god of Ziplanda (obv. 8’, IO 1 ) and Anzili
- To Hattian Katahzipuri, 298 which may suggest that the goddess, who was worshiped
- Ion and the traditions of local cults in central and northern Anatolia did not change
- With war-gods and sometimes also with the deity GAL.ZU. Finde of zoomorphic vessels
- To one text, it was where people gathered during the day and the gods at
- Ready in existence in Old Hittite times. The Hittite names, however, are unknown.
- SANGA-priests. Cf. also Popko 2001a; -328.
- The cult of specific deities. The tazzeli- priest is encountered solely in the cult of Zi-
- Tions. The gods received loaves of bread and specific parts of sacrificial animals (the
ebrating divine cult was tantamount to regulär Service, both everyday and during
Festivals taking place in accordance with a calendar cycle or being addressed to
A given divinity. Magical practices, bolstered by the power of incantations which were
Ordinarily accompanied by sacrifices to the gods, were kept for emergency situations,
In the face of danger or disaster, when appropriate magic teehniques and insistent
Persuasion in the form of spells, appropriate ‘compensation and sacrifices wert- sup-
Posed to induee and even force the gods to change their decision or to take a posi
Tive one in specific matters. It is natural that magic played a particularly signifi-
Cant role in everyday life.
•k k 'k
Much has been written on the subject of Hittite religion. Pioneering studies appeared
2
In the 1930s. Emanuei Laroche’s Recherches sur les noms des dieux hittites was of
prime importanee for further studies.'* Later discussions of Hittite religion ränge from
Brief encyclopedic items to eomprehensive monographs.
2 Götze 1933: 122ff.; Delaporte 1936: 241ff.; Purlani 1936. Cf. also R. Dussaud apud Dhorme -
Dussaud 1945: 333ff.
Laroche 1946-1947.
4 See, e.g., Göterboek 1950; 1964b: Gurney 1952: 132ff,; 1977; Otten 1964; Vieyra 1970; di Nola
1971; Hartmann 1972; Kümmel 1973a; Ringgren 1979: 185ff,; Oelsner 1984; Ebach 1986; Hoffner
1987a; 1989; Beckman 1989; Laroche 1991; Gönnet 1992; Pecohioli Daddi - Polvani 1994; Bryce
Ff.; Beckman 2003-2005b; 2005a; 2007; Collins 2007: 157ff.; Taracha 2008c,
Introduction
4
The 1990s saw two monographic studies on Hittite religion written by eminent
Scholars. In 1994 Volkert Haas published his monumental Geschichte der hethitischen
Religion. This exhaustive study eollected valuable Information on different catego
Ries of gods, pantheons and cults, but It was criticized by reviewers for what seems
To be a lack of clear focus on the Hittite sources themselves for an understanding of
Hittite religion and ifcs temporal development.^ Maciej Popko’s Religions of Asia
Minor, which came out in 1995, presente an innovative approach, discussing the
Changes in Hittite religion from a historical point of view, according to the common
Division into three main periods: Old Hittite, Middle Hittite and Empire. 0 These two
Monographs have remained a principal source of knowledge on Hittite religion for the
Past decade or so. Meanwhile the past ten years have seen a rapid flow of studies
On specific issues, as well as further monographs, the most important one being
Ben van Gessel’s richly informative Onomasticon of the Hittite Pantheon,' an indis
Pensable tool for present and future scholars of Anatolian religions in Hittite times.
Synthetic approaches to a study of Luwian 5 6 7 8 9 and Hurrian 10 beliefs should also be
Noted.
Any religious development, whether of local or state pantheons, as well as changes
Of cult, should be perceived as a dynamic process and as such, treated from a dia-
chronic point of view. This book has therefore been structured af'ter Popko’s Relig
Ion» with the reservation that the only break that exists in Hittite history and the
History of Hittite religion in particular is the break between the Old Hittite and the
Empire period. 11 Chapter one, which essentially expands on this Introduction, Sketch
Es the roots of Anatolian beliefs and religious Systems from the earliest times through
The beginning of the historical age at the outset of the second millennium BC. There-
By, it was deemed necessary for a better understanding of the later religions of Hittite
Anatolia to outline in brief the processes of the embodiment of the gods, the
Haas 1994a. See also reviews of Haas’s book by Popko 1995b; Beckman 1997a; Hoffner 1997b.
Popko 1995a.
All new literature could be incorporated into the test of this book until April 2008.
Van Gessel 1998.
Hutter 2003.
Tremoisilie 1.999a; 2000a.
Empire period into Middle and New Hittite is based on Hnguistie
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