Ces to fourteen divinities in the temple of the Sun-goddess of Arinna and to nine others
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- Northern Anatolia both grew from the indigenous Hattian tradition. 1t is quite likely,
- Most important States in central Anatolia, encompassing a considerable territory in
- Hittite heartland, e.g. Ankuwa, Tawiniva and Katapa, as well as the chief god of
- Palhuna / Storm-god of Ziplanda with Katahhi / Ulza, Uliw/pasu, Katarzasu / Su-
- God of Ziplanda, Katahhi of Ankuwa, and Teteshapi, whose main cult center was
- And the Hattians. ” In myths, Hapantali appears beside the Luwian goddess Kam-
- Period the goddess’s name was usually written with the logogram LAMMA, see 3.2.1)
- Theon. Some lists of gods mention Mm next to the Storm-god and the Sun-goddess
- Nerik; accordingly, offerir.gs are made to the Storm-god of Nerik, the Sun-goddess of the Earth,
- Century BC, the ceremonial throne Halmasuit was one of the cult objects in the temple
- Geneous, reflecting the ethnic differentiation of the population of the land of Haiti.
- 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- An unpublished text 1320/z which mentions the Storm-god of Ziplanda (obv. 8’, IO 1 ) and Anzili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
Most probably in the House of the kurSa (see 3.1.1), and then he proceeded himself
To the extramural open air huwasi- sanctuary, inspecting on the way the tribute from
Particular cities presented in front of the temple of Halki. In the huwasi- sanctuary,
Where the deities, gathered earlier at the House of the kursa, also came in pro
cession, a ‘great assembly’ took place of all the Celebrators. The main ceremony now
Ran its course with all the required sacrifices and cult toasts being made to the gods.
The sacrifices were accompanied by singing and dancing, a running competition of
395
ten runners,“' and some kind of ceremony connected with a bull (dedicated to the
Storm-god?) with the participation of the ERES.DINGIR-priestess.' 396 The ceremony
At the sanctuary was repeated the next day(s) of the festival.
-395 See now Hutter-Braunsar 2008: 26f,
396 KBo 38.12+KBo 20.28++ iii 6! ff., Groddek 2004a: 20f. Line 12' ree
SAG.D[U, ef. Taraeha 2002: 14 n. 49.
x[ G]ü 4.MAH
< 4 3, Hjttite Anatoua
397
The great festival in Ziplanda lasted a few days, perhaps more than four. The
King presided over the ceremonies taking place in the temple of the local Storm-god,
But also on the threshing floor and by a spring, already outside the citv. After he
had left the city, the man of the bronze spear (= offieer) headed the ceremony to Ha-
Lehare (see 2.1) in the temple of the Storm-god and in the local palace. Further cere
Monies were sei; at; a huwasi(- precinct?) and once again in the Storm-god’s temple,
The text is heavily damaged at this point, unfortunately, and we do not even know
the name of the described festival. It could have been either a regulär festival or
the purulli(ya) festival, the latter’s tradition in Ziplanda, Hattusa, and Nerik (see
Undoubtedly going back to Old Hittite times. No descriptions have been pre
Served of festivais celebrated during the period ander discussion in two other holy
Cities, Arinna and Nerik before its taking by the Kaskeans.
Magic and the nascency of myths
In all of the cultures of the Ancient Near Bast, Hittite Anatolia included, magic was
398
strietiy connected with religion.'" The do ut des principle was gernerally applied to
Worship and it was the same with magical rituals. The gods had to be appeased and
Divine Intervention was besought by means of oblations, incantations and prayers,
Yet, magic had a purely practica! purpose, the objective being short-term protection
Or assurance of good things (the latter understood concretely as long life, progeny,
Prosperity and in the case of the king, also the respect and obedience of Ms sub-
Jects), as weil as elimination of some fault or impurity seen very broadly as the cause
Of all illness and misfortune, prevention of divine anger revealed by divination or
A natural disaster or sickness, and finally reversing evil sorcery and countering real
Threats. Faith in the effectiveness of magical practices (reduced to a specific set of
Actions and spells) drew from a belief in the uniformity and interrelation of every-
Thing that exists. Sympathetic magic reinforced with analogizing incantations
Assured an infiuence on the world through action on just one of the elements, or on
A specific person or thing through its likeness or an object connected with it.
Popko 1994; 94ff.
For Hittite and magical rituals, see, in general, Goetze 1933/1957: 151 ff.; Engelhard 1970;
Gumey 1977: 44ff; Haas 1977b; 1987-1990; Ünal 1988b; Haas 1994a: 876ff.; Popko 1995a: 80ff„
IVemoniUe 2001; Klingen 2002b; Haas 200-3a: Torri 2003; Tremouille 2004b,
The Old Htttitb Period 75
The preserved magical rituals from the Old Hittite period are few compared to the
Richness of this kmd of iiterature from the Empire times, Some are known only front
Late copies, there oft er, being only small fragments preserved from the texts
Written in the Old Script. As in Old Hittite religion, so in the magical rituals of the
Period Syrian and Mesopotamian traditions are not evidenced in any way. The com-
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