Information from the preamble, more seldom the beginning of the description proper,
Содержание книги
- 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.
- Guistics, Frankfurt am Main — Bern — New York.
- Hethitische Texte in Transkription KBo 39. DBH 11 , Dresden.
- Der Kult von Nerik. Ein Beitrag zur hethitischen Relgionsgeschichte . Studia Pohl 4, Rome.
- Dien II, AOAT 31, Neukirchen-Vluyn.
- Untersuchungen zur altassyrischen Religion, AfO Beiheft 13/14, 2. erweiterte Auflage, Wien.
- Mittelhethitischer Zeit (KBo XXI I - KUB IX 34 - KBo XXI 6). OBO 82, Freiburg.
- What is Indo-European about Hittite Prayers?” in: M, Hutter - S. Hutter-Braunsar (eds),
- Ausstellung der Kunsthalle der Bundesrepublik Deutschland , Bonn, 146-149.
Punficatory rituals are the most numerous group among the magical texts; prac
Tices and spells in them were based on analogic magic. Their task was to remove
Contamination resulting from contact wifch beings considered impure, evil sorcery
892
g-od s anger, etc. " This served to deliver the patient from various misfortunes, like
Illness, pestilence, but also the effects of crime, intrigue, slander, witchcraft, and
Defeat on the battlefield.
Cleansing was achieved most offen by bathing, washing or sprinküng with water,
Sometimes with the addition of other substanc.es regarded as having purifying
Properties. ” Water was drawn. from rivers or springe in the course of appropriate
ritual practices." In certain circumstances, the hands were washed with wine. 896
Rituals of Hurrian(-Kizzuwatnean) origin mention ‘water of purification’ (sehelliyais)
wädar / widär) that contained other purificatory suhstances; it was prepared accord-
ing to a special recipe said to be given by the gods.""' 8 The Hurrians also used silver
As a purifying agent, sometimes in combination with the water of purification. 897
B rom Mesopotamia comes a recipe for water taking on magic properties when left on
The roof for the night in Order to “sleep under the stars,” 898 The custom of washing
Torri 2004.
See, in general, Moyer 1969; Wilhelm 1999b.
Haas 2003a: 141ff.
894 Haas 2003a: 146ff.; Strau ß 2006: 34ff.
896 Strau ß 2001; Haas 2003a: 161ff.; Strau ß 2006: 380.
897 Haas 1982: 177{f.; 2008a: 214£f.
898 Haas 2003a: 162f.; Strau ß 2006: 43f.
The Empire Period 163
899
with rain water and dew was adopted from Syria. ‘ Combing out impurities was
900
Also applied, as was rubbing them off the patient and his/her belongings.
After the washing that removed pollution, the patient was sometimes rubbed or
Anointed with clean suhstances intended to fi.ll him/her with cleanliness. A notice-
901
Able mark of this was the replacement of cast-off clothes by a white robe.
An eagerly applied practice was the ritual of passage, The passage between halves
Of a pup or kid (and in the case of a defeated army even a human corpse), 902 through
A gate of prickly branches and between fires burning behind it, was supposed to
903
deliver from impurity and all evil."
In rituals revealing Connections with the Luwian milieu a variety of carriers of
Contamination appear (often confused with substitutes, see below), whose task was
904
to take evil away from the patient and move it to a different place.'' The Biblical
905
scapegoat is a typical carrier.' In Anatolian magic, the goat appears in this role
already in the Old Hittite period (3.1.4),' although on. the pars pro toto principle,
Body secretions, nails, liair and any object, animal or figurine could have acted as
A carrier as well. One of the more frequent practices was waving an object, most
Often an animal, over the patient in the belief that contamination would pass onto it
907
Through contiguity. In keeping with the similia similibus principle, ineantations
accomp ß nying these practices attributed parts of the body of the ill person to corre-
Sponding parts of the body of the animal to which the contamination was to be passed.
908
This spell has Mesopotamian roots and reaehed Southern Anatolia via Syria."
909
Cathartic practices induded action against black magic, “ The destruction of a figu
Rine or vessel representing the soreerer or sorceress meant in the magical sense
Haas 2003a: 145.
Haas 2003a: 730f,
901 Haas 2003a: 614ff.; Strau ß 2006: 137ff.
902 Kümmel 1967: 150f. with references; Beal 1995: 74; Haas 2003a: 545f.
903 Haas 1994a: 898ff.; 2003a: 691ff.; Strau ß 2006: 133ff.
Haas 2003a: 401ff., 539ff.
Leviticus 16, 8-28; cf. Janowski — Wilhelm 1993: 109ff.; Pfeiffer 2001. The earliest textual
Evidence for a goat as a carrier of impurity comes from third millenniu.ni BC Ebla, see Zatelli
With references.
906 Janowski — Wilhelm 1993; Haas 2003h; Strau ß 2006: 13Off.
907 Cf. Haas — Wilhelm 1974: 42ff.: Strau ß 2006: 72ff,
Haas 1971.
909 See now Schwemer 2007a: 255ff. with full discuasion and references. Black magic, or ‘sorcery 5
(Hittite alwanzatar) as one of the oöences which threatened the foundafcional principles of society
Hittite Anatolia
The Empire Period
O4
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