Earlier on, regardless of changes in the ideology of kingship in the Empire period.
Содержание книги
- 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- An unpublished text 1320/z which mentions the Storm-god of Ziplanda (obv. 8’, IO 1 ) and Anzili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
- Month were celebrated already in the Old Hittite period.
- Responsible for the Organization of the cult, observance of the cult calendar, and
- Ces to fourteen divinities in the temple of the Sun-goddess of Arinna and to nine others
- Position of the texts is not very clear and neither is their content. The authors re-
- Writing. 408 Some of them are bilingual and the Hittite translation corresponds quite
- Inar and Telipinu, who had been sent by the Storm-god in search of the Sun. The
- Tamian beliefs appear through the Hurrian mediation, deeply changing the world
- Complex reasons were responsible for the change in Hittite religion under the
- Continuity and change in the Hittite state pantheon and. royal ideology of the
- Nature as a mistress of wild life ehe seems to have resembled the Luwian LAMMA
- Feste tions of Telipinu from the towns of Tawiniya, Durmitta and Hanhana, oath
- T-urned to the old Capital in the reign of Mursiii III/Urhi-Tessub (c. 1273-1267), 45J
- Two solar deities being identified with one another in ritual practice. One of the texts
- Earlier on, regardless of changes in the ideology of kingship in the Empire period.
- Longer have such solid foundations as held up to now and, indeed, one might speak
- The priestcss of Kizzuwadna, Puduhepa, the Hurrian gods of Kummanni virtually took over the
- Kulitta (no. 36), Moon-god Kusuh (no. 35), Sun-god Simige of Heaven (no. 34 ), War-
- In the local pantheon next to the Sun-goddess, Mezzulla, the Hulla mountain, Zrn-
- Importance the local deities with the Queen of Katapa in the fore. The Storm-god of
- 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-
M Taracha 2005a: 94; 2008a. Cf. also Otten 1993; 10ff., 22ft, 35ff.; Singer 1996: 68; Klengel 2002;
Herbordt 2006. For a new bulla (Bo 2003/12) with an Impression of the Umarmung seai of Muwat-
talli II showing the king in the embrace of Tessub/Tarhunt, found “im Tal vor Sankale," see
Seeher 2004: 70, 71 fig. 22.
466 Güterbock 1993; van den Hont 1995; Bonatz 2007: esp. 125f.
Van den Hox.it 1998; 73.
KUB 48.68(4)36.91 obv. 8’ff., translated by Singer 2002a: 24; cf. also van den Hout 1998: 74;
Yakubovieh 2006: 111.
469 KU ß 43.68(4)36.91 rev. 4 ’ f. s.raixsioted by Singer 2002a: 25; cf. also van den Hout 1S9S: 74,
Gods of Kingship, [grahjt [now] to Mursili the king a mighty weapon, [ ]..., victory,
470
And growth in (lit. of) the land of Haiti.” ” The issue should be viewed against
-«471
a oroader Near Eastern background. According to Nicolas Wyatt, the “term ‘royal
Gods’ means that, apart from any other functions they performed, they represented
In the celestial world of the gods apotheosized aspects of kingship and were believed
To be present in some measure in the person of the reigning king.” 472
In official Propaganda which supported the legitimacy of power and the rights of
The heir to the throne, family relations between the gods of the dynastic pantheon
(3.2.2) were transposed onto members of the royal family. The seals of Urhi-Tessub
As his father’s heir presumptive (tuhkanti) are good examples, for they show him
473
in the embrace of Sarrumma, son of Tessub of Kizzuwatna. ' A little later, in the
New political Situation after the reconquest of northern territories by Hattusili III,
Who also dedared the Storm-god of Nerik his divine patron, court theologians re-
Vamped the traditional Hittite pantheon according to prineiples of family ties, pre-
Sumably modeling their efforts on the Organization of the dynastic pantheon. The Storm-
Gods of the holy cities of Nerik and Ziplanda became the sons of the supreme couple,
Storm-god of Hatti and Sun-goddess of Arinna. This allowed Hattusili III to include
The Storm-god of Nerik in the royal Propaganda as a guarantor of royal succession
For his son Tuthaliya. proclaimed archpriest of the god.: At the same time, however,
Sarrumma was Tuthaliya’s personal god and remained so even after his accession
475
To the throne.
The efforts of the court theologians to find references between the state and
Dynastic pantheons led to attempts to equate the Sun-goddess of Arinna and Tes-
sub’s consort Hebat.*' 6 Direct evidence of this approach appears in a prayer of queen
VS NF 12.7 iv 16f., Groddek 2002c: 84, 85, 90.
See, e.g., Wyatt’s comnients (2007: 47ff.) on Baal, Attar and Sapsu as royal deities in Ugarit.
Wyatt 2007: 48.
Hawkins 2001.
KUB 36.90 obv. Singer 2002a: 106; cf. also Yakubovieh 2005: 126,
For relief no. 81 from Yazihkaya with Sarrumma embracing Tuthaliya IV, see Orthmann 1983
With references; Ehringhaus 2005: 28f. Cf. also below, 3.2.10.
This had place already in an early phase of the Empire period, For example, in. the itkalzi ritual for
Tuthaliya III, father of Suppiluliuma I, Tessub’s partner is Hebst / Sun-goddess of Arinna, KUB
I 11. Haas.1984: 86 (no. 9). Cf. also the Muwattalli II prayer (CTH 381) where the supreme
Couple of the state pantheon: Storm-god, called pihassassi in this text, and Sun-goddess of Arinna i
Hebat, queen of Heaven, are mentioned among the gods worshiped in Samuha, KUB 6.45 i 41,
Singer 1996: 10. 33.
Hittite Anatolia
Puduhepa, wife of Hattusili III: “0 San-goddess of Arinna, mv lady. queen of all the
lands! In Haiti you gave yourself the na me Sun-goddess of Arinna, but the länd
which you made that of the eedar, there you gave yourself the name Hebat,” ‘ 1 Ideas
Of this kind could not expect to find understanding araong ordinary inhabitants of
The land of Hatti.
Dynastie pantheon
Lite many other Human and Hurrianized royal families of eastern Anatolia, Syria
And northern Mesopotamia, including the kings of Mittani, the new dynasty had
Tessub as its divine protector. This may also explain the occurrence of Hittite adap-
Tations of the Hurrian myths belonging to the Kumarbi cycle in the royal archives
of Hattusa (3.2.9). As a matter of fact, “the definition ‘Cycle of Kumarbi’ may no
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