To Arinna. On the way, he performed rituals at holy groves near the towns of Kulil-
Содержание книги
- 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.
- 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.
La and Matilla by the stelae of the Sun-goddess, Mezzulla and Storm-god, and in the
City itself for the Sun-goddess, Mezzulla, Zintuhi, Mountain-god Hulla and the local
Storm-god. After the celebrations in Arinna (ninth day) the king returned to Hat
tusa, where on the eleventh day the ‘years’ were carried symbolically to the heSfa-
House, Celebrations for Ziparwa, the Sun-goddess of the Earth and the Storm-god of
Hatti (in his extramural Auwasi-sanctuary) took place in the following days, and
then, already in the temples on the acropolis Büyükkale, for Tessub of Halab (a few
days of celebrations), Inar (°LAMMA), War-god, Hannu, and in the shrine of
DINGIR.MAH for Katahhi, Sulinkatte (D U,GUR), Hasamili and Ea. Rituals were
Then performed in the gardens for Ea and the LAMMA god of Taurisa, in the
Temple of Sauska of Hattarina and in the garden of Askasepa. Afterwards the ruler
visited again the temples on Büyükkale, this time the sanctuary of Ea and for the
Second time those of DINGIR.MAH and Inar (D LAMMA). The last days of the festi
Val the king spent visiting successively Haitta, cult place of the Tutelary God of the
Countryside, the Piskurunuwa mountain with an enclosure for the sacred deer of
815 Güterbock I960; 1964b: 62ff.; Houwink ten Cate 1986; Zinko 1987; Popko --- Taracha 1988; Badali
- Zinko 1989; Haas - Wegner 1992; Yoshida 1992; Haas 1994a: 772tf.; Houwin! k. ten Cate 2003.
KUB 19.22 If. (with its duplicate KBo 14.42). Houwink ten Cate 1966: 27f.; 1986: 109; cf. also
Haas 1994a: 772.
C
140
Hittite Anatolia
The Sun-goddess, the sanctuary of the Sun-goddess of Arinna at Harranassi, the
Temple of the local Storm-god in Ziplanda and the sacred precinct on the nearby
Daha mountain, and finaily the tempies of the gods of Ankuwa.
The other great state festival known as EZEN nuntarriyashas, or the Festival of
‘Despatch’ had a similar program, The king celebrated it in autumn, upon returning
frorn whatever military expedition he was on. 8t ‘ In the rule of Tuthaliya IV it lasted
Days, like the AN.DAfJ.SUM festival. One of the outline tablets gives the begin-
ning of the celebrations as rituals for Tarbunt / Tessub muwattalli in Katapa. 8 ' 8 This
Suggests that the calendar of the festival was established under Mursili II, who
Resided in the town during the last years of his reign. From Katapa the ruler went to
The sanctuaries of the Sun-goddess in Tahurpa (where the queen celebrated the rites
Herseif) and Arinna. On the sixth day he returned to Hattusa, making offerings on
The way in the holy grove near Kulilla. During this time Zithariya visited several
Localities, including Hakkura, where in a sacred grove rituals were performed for
The Thousand Gods of Haiti and the goddess Tashapuna. Upon returning to the
Capital, the king worshiped all the gods in their tempies on Büyükkale. In the next
Days, either he or the prince in his stead, or eise the ERES.DINGIR-priestess or
Someone from the palace staff, performed rituals in the tempies on the acropolis,
The most important ones being those in the shrine of Tessub of Halab. Some of the
ceremonies were supplied from the treasuries (‘palaces’) of the towns of Nenassa,
Tuwanuwa and Hubesna. On the twelfth day the king went on a four-day circuit to
Harranassi, Ziplanda, Katapa (here the king offered to the Storm-god of Nerik) and
Tahurpa, after which he returned to the Capital via Nirfeanta and Tippuwa. On the
sixteenth day, a ceremony replacing the actual ‘road to Nerik’ took place in the house
Of the intendant. For the next days rituals were celebrated in Hattusa.
An analysis of the outline tablets and the colophons reveals changes that occurred
In the program of the two festivals in later periods. Hattusili III included the spring
And fall festivals, celebrated traditionally in accordance with the agrarian calendar,
In the AN.DAH.SUM and the EZEN nuntarriyashas ceremonies respectively.
|
