And Hurri (Tilla in the eastern tradition); 661 in the west he also had two Syrian
Содержание книги
- 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-
- 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
662
mountains, Hazzi (Cassius Mons, modern Jebel al-’Aqra?) " and Na(m)ni (Anti-Cas-
Sius?), attributed to him. 66,1 His twin brother Tasmisu, whom the Hittites cailed
Feliu 2003: 300.
Wilhelm 1989: 49; Haas 1994a: 330; Popko 1995a: 96. Schwemer (2001: 445f.) argues that Tessub
Headed the Hurrian pantheon already in the third millennium BC. However, the inseription of
Tisadal from Urkes / Teil Mozan from a later phase of the Ur III period (Wilhelm 1998) does not
Put Tessub in the Position of the supreme god of the local pantheon. For a new diseussion, see
Giorgieri 2005: 83£f.; cf. also 2.1 with n. 146 and 3.1.1 with n. 238.
Wilhelm 1994b.
661 CT.H 345, Tablet 2, § 39 (B iii 15’ff), Güterbock 1952: 16; cf. also Haas lS94b; 86; Hoffner 1998;
F. For Seri and Hurri, see Haas 1972-1975a; 1994a: 471f.; Singer 1996; 183f: Schwemer 2001:
Ff. For Tilla: Haas 1981a; Schwemer 2001: 483f.
For Mt. Cassius, see now Porfcnoff 2006.
Bordreuil 1989; Dijkstra 1991: 133ff.; Popko 1998: 123f,; Wilhelm 1998 —2001a. According to
Schwemer (2001: 228), the Nanni Mountain shoukl be looked for mach further out to the east.
Yet, this is coniradicted by the mention of this mountain in the Deeds of Suppiluliuma in the
Context of a Syrian campaign of Tuthaliya III.
Suwaliyat, was his faithful companion. 66 ^ Tasmisu’s spouse Nabarhi was venerated
in Taide on the Upper Khabur. 66 °
The Hurrians of northern Syria identified Tessub with the Semitic Storm-god
Hadda/Addu. In the Hurrianized Centers of Syria and Kizzuwatna the local storm-
Gods were venerated under the name of Tessub. The most important of the Syrian
Storm-gods was the Storm-god of Halab, whose cult had supra-regional signifieanee
Already in the third millennium BC, Lncluding Ebla and Mari on the mid-Euphra-
Tes. v The importance of Addu of Halab grew in the Old Babylonian period when
Aleppo was the royal residence of the powerful kingdom of Yamhad. He was at the
top of the pantheon of Yamhad, the king of Yamhad was the ‘beloved of Addu’ and
the land of Yamhad itself was cailed simply the ‘Land of Addu.’ 667 Hurrian or Hur
Rianized ruling famiiies from other centers of Syria and southeastern Anatolia re-
Ferred to the royal ideology of the Yamhad kings. As a consequence, the Storm-god
Of Halab, already in elevated Position in many local pantheons, 668 appeared in the
Hurrian garb of Tessub as the chief god in dynastic cults. It was then that Hebat,
Ancient goddess of Halab, whose cult is attested already in texts from Ebla of the
• - * * 669 v
third millennium BC, " became Tessub’s spouse, while Sauska, his old partner from
Eastern Hurrian pantheons, appears in the myths as his sister. Tessub, Hebat and
Sauska formed the chief triad in the beliefs of the western Hurrians. Nonetheless,
The change was not universal in all of the Syrian towns. In the Hurrian cults of Uga-
Rit, as in the state pantheon of Mittani, Sauska remained the supreme goddess and
Tessub’s partner. 61 She also maintained her prominent position in Alalah, even
664 Güterbock 1961a.
665 The cult of Nabarbi (‘(She) of Na war 5), referred to in the oldest texts as Lady of Nawar/Nagar,
Is attested already for the Ur III period, Guichard.1996 with references. Gf, also Haas 1998 -
A.
Schwemer 2007b: 162ff.
Schwemer 2007b: 163. See also above, 3.1.1 with n, 238.
Cf., e.g., the pantheon of Hassuwa, attested in the annals of Hattusili I, KBo 10.1 obv. 37ff,: the
Storm-god of Armaruk (=? Ammarik, Jebel Seman west of Aleppo, Archi 1998b: 40f.), the Storm-
God of Halab, Allatum, Mount Adalur, Lihiri, two silver buils (of the Storm-god?) and 13 stafcuett.es
(of other deities) of goid and silver. Hebat is also mentioned, referred to as the daughter of
Allatum (KBo 10.1 obv. ]43f.). See now Devecchi 2005: 46ff.; cf. also de Martino 2003: 54ff. with
References; Beckman 2006: 221.
Archi 1994: 25lf.; Pomponio - Xella 1997: 189ff.; Schwemer 2001: 1151.
See, e.g., Haas 1994a: 543: Schwemer 2001: 461. These pantheons were apparently not infhienced
By the royal ideology of Yamhad.
The Emmre Peeiod
Hittitb Anatolia
Though the pantheon there was headed by the Storm-god, Sun and Ishara (see
Below).
Once the new dynasty originating from Kizzuwatna took power in Hattula, the
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