A god and goddess by the sacred pond in Eflatun Pmar, 28 km northwest of Fasil-
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- 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
- 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.
Iar.,i4 One should also note the reliefs on the town walle by the Sphinx Gate in
Alacahöyük, showing a cult scene on either side of the gate with a local storm-god
In the form of a bull and an enthroned goddess, ’ and also a reiief on an arehitec-
Tural block, undoubtedly from a cult scene, discovered in 2005 in Kayaiipmar, rep-
resenting a goddess seated on a stool, holding a bowl and a bird in her hands.' ‘ 6
There was also a huge variety of aniconic Images. Huwasi- stelae have already
Been discussed, as have been discs of solar and astral deities (e.g. Pirengir), most
offen of copper or gold, nxountain-gods worshiped in the form of ‘weapons,’ possibly
Maces (C,lo TUKUL), and kursa- bags, the worship of which lasted until the end of
The Hittite kingdom despite a progressive personification of local tutelary deities (see
One ritual proves that the same deity could be worshiped under different
forms: “He will come (and) ceiebrate the goddess (=Uliliyassi). In addition, if she
Prefers a pithos-vessel, he will make her stand as a pithos-vessel. But if not, he will
make her stand as a huwasi- stone. Or he will ‘make’ (worship) her (as) a stafcue.” 747
743
Rhyta and other kinds of vessels also appeared as images of deities. - ’
Texte from ehe Empire period mention numerous temples in the Capital and other
towns. The everyday life of the temples is illustrated in preserved instrueüons for
Temple officials. A rule of prime importance was to preserve cultic purity under-
Stood as a state of freedom from magical impact of persons, objects and substances
Considered impure, and avoiding behavior which threatened contamination. 1 ’ Hav-
Ing fulfilied hie duties, the priest could go out to meet with his family, but after that
He was required to return to the temple which would be locked up for the night.
743 Wäfler 1975; Kohlmeyer 1983: SOff.; Hazenbos 2002; Ehringhaus 2005: 70ff.; Stokkel 2005: 174f,
744 Bittei 1978*1980; Kohlmeyer 1983: 34ff.; Börker-Klähn - Meitner - Peckeruhn 1987; Börker-
Klähn 1993; Özenir 2001; Bachmann - özenir 2004; Ehringhaus 2005: SOff.
Mellink 1970; Neve 1994; Ehringhaus 2005: 6ff,; cf. also Haas 1994a: 592.
746 Müller-Karpe 2006: 217ff.
KUB 7.5 iv 11 ff., Hoffner 1987b: 276, 279; cf. also Popko 3.993: 325; Garcia Trabazo 2002: 464f.;
Hazenbos 2003: 175; HED 3: 194.
748 E.g., waksur- vessels: KUB 38.1 i l’f., von Brandenstein 1943: 101: Güterbock 1983: 204, 214,
and hutusi-vessels: KUB 38,2 iii 18fl } von Brandenstein 1943: 8f.; Hoffner 2002: 65.
CTH 264, Sturtevant 1934: Korosec 1974; McMahon 1997: 217ff.; Taggar-Cohen 2006a: 33ff.; in
General also Bryce 2002: 154ff
De Martine 2004.
The Empire Period
Apart from the priests and priestesses discussed in chapter 3.1.3, the Empire texts
Yield evidence of other functionaries connected with the cult of particular deities.
Among these are the priestesses: ammama from Tahurpa (who possibly had a part
To play in the cult of the local goddess of the same name and also participated in
the cult ceremonies in Arinna), fpuwassannallali ‘ and alhuitra serving Huwas-
sanna, isharalli in the cult of (Hamrb)Ishara, i0 " and katrali (written also with the
Akkadogram ENTÜ) in the cult of certain goddesses from Kizzuwatna, for example,
Ishara and the Goddess of the Night. In the texts, all those employed in the temple
(the hilammatta-me n, with ‘men’ standing for both sexes) are opposed to the
temple-men (LÜ MES E.I)lNGIR L/M) iD ° “who regularly cross the threshold of the
756
Gods.” This narrower term includes solely cult personnel: SANGA-priest(esse)s,
AMA.DINGIK-priestesses, singers and musicians (among others, LUMES hali(ya)ries, 7B7
”NAK/ kinirtalla-, GALA/ 'sahtaril(i)-J 77 EE BALAG.DI / ^arkammiyal-
la-‘ ’), and other groups of temple officials who are on occasion also described as
Smgmg, mcludmg the KI.SIKIL/ztrctuhes, hazgarai, and
Taptara. In some texts, the GUDLs 12 -priests are also assigned to the
Temple-men, in others, however. they are among the hilammatta- men, 760 indicating
Their lower Status among cult functionaries. Auxiliary personnel included guards, door-
Men, rcciters and diviners of both sexes, cooks and bakers, table-men, cupbearers,
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