Ite deities: Pirwa, Askasepa and the Queen (3.2.6). Maliya is summoned offen to
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- 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
- 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-
Gether with a group of associated divinities; in the Hurrianized environment of Kiz-
zuwatna she was accompanied by the Human Kuzzina-Kuzpazena. ** One of the
Inventory texts describes a cult Statuette of the river Maliya made of iron and rep-
Resenting her in female guise 624 Maliya engendered parfcicuiar respect among the
Luwians of Southern Asia Minor. At Kummani, main town of Kizzuwatna, the pan
Theon of which was dominated by Human deities (see 3.2.5), she had her own
Temple. She continued to be worshiped in the first millennium BC. In bilingual texts
From Lycia of the fourth Century BC, her Greek counterpart is Athena Polias who
appears as a tutelary goddess of many towns. 6 "° Another important aspect of the
Nature of Maliya comes through in a ritual from the early Empire period, during which
Tarljunt was summoned to ensure the growth of a royal vineyard, then offerings were
made to the Sun-god, Kamrusepa, Telipinu and Maliya of the Garden, ealled ‘mother of
KUB 17.8 iv, Kellerman. 1987b; Hoffner 1998: 32.
620 Cf, the writing of the goddess’s name as D Kam~ma~ru-$e-pa (e.g., KBo 9.127+ i.12; KUB 17.10 ii
KUB 43.63, 15), Goetze 1953: 266.
821 Lebrun 1982; Franfcz-Szabö 1987--1990; Haas 1994b: 78f.; Hutter 2003: 231f.
622 IBoT 3.1 rev. Haas — Wäfler 1976: 88ff.; Yoshida 1996: 124,
Haas 1994a: 468, 850, 856.
KUB 38,33 obv. 5.
Laroche 1980: 4f.; Lebrun 1987a: 242; Popko 1995a: 173.
Hittite Anatolia
wine and grainA" The Maliyanni or small Maliya goddesses, invoked in a ritual en-
suring the fertility of a vineyard, can be assumed to be hypostases of this goddess. 62 '
Such multiplied divine hypostases of lower rank, called upon most often in folk
Beliefe, are typical of cult practices in Southern Asia Minor and northem Syria and
Concern Luwian, Hurrian and Syrian gods alike. They often. take on demonic prop-
Erties. The s texts mention similar allomorphs of Sarrumma — Sarrum(m)anni, 6 “ 8
Alanzu - Aianzunni, and of the maidservants of Sauska, Ninatta and Kulitta (3.2.5)
- Ninattanni and (in Assyrian sources) Kulittanni. 629 Groups were formed also by
Multiplication or doubling (tripling) of a god. Their cult spread in central and north
Em Asia Minor with the coming of the Luwian element and changes in Hittite relig-
Ion during the Empire period. Suffiee it to recall Ilaliyantee (Palaic llalivantikes)
and Ilali(ya), Annarumenzi / Innarawantes and Annari / Innara, Darawanzi / Darawes
And Darawa (see also 3,2.5), the pair of demonic Hantasepa deities mentioned in
The Old Hittite magical ritual (CTH 416) demonstrating ties with the Luwian envi-
Ronment (3.1.4), and three Ammamma goddesses residing in the sea, connected with
Zalpa, but originating probably from the Coastal area of the Mediterranean 6 ' 3 ' (3.2.3).
Other deities were also worshiped in particular lands of the extensive Luwian
Territory. In Arzawa there was Tarhunt at the head of the pantheon, but a major
Role was also played by the goddess of Vegetation and wild animals, Uliliyassi, the
Western Luwian counterpart of the Hurrian Sauska of the Countryside (°ISTAE
LIL), b ' summoned in a Paskuwatti ritual. 632 The ritual texts from Istanuwa, which
Should be located somewhere on the Western outskirts of the Lower Land, are evi-
dence for an autonomy of indigenous cults and beliefe. 6 '' 3 The local pantheon com-
prised, beside the Storm-god Tarhunt and the Sun-god Tiwad, the ‘Great LAMMA
God,’ lyarri, Telipinu, divinities from the Kanesite sphere - Pirwa, Askasepa and
KUB 48,23 rev. 51, Haas 1988d: 137.
Haas 1988d: 138fr.
Schwemer 2001: 4861. Cf. KUB 15.1 ii 28f.: “0 two Sarrummanni-s and one Aianzunni, you who
from the womb of the god (= Sarrumma) are sprung,” de Roos 2007: 92, 100.
Haas 1981h; 1994a: 313, 470.
630 The goddesses Ammamma of Zalpa mav be compared with the Southern Anatoüan Mamma /
Mammaimi. Cf. Fopko 2004a: 251 n, 18.
Cf. Wegner 1981: 31.
CTH 406, Hoffner 1987b.
633 Starke 1985: 294ff,; Hutter 2003; 239f£.
The Empire Period
117
Maliya, Grain-goddess Halki, and numerous locally worshiped deities: Kinaliya,
v _ Q%4 635
Gurnuwala, Sahiriya river, Tarwalliya, ’ Winiyanta, a deity connected with wine,“
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