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The topic of the Anatolian panthea in the Bronze Age deals with Hattian, Hittite, Palaean, Luwian and Hurrian gods who have been worshiped in the Kingdom of Ḫatti. In such a context, along with trying to keep a balanced and methodologically-aware approach in our original research, we realized that a multi-authored work such as the present volume, with papers written by some of the major experts of Anatolian religious history, would represent an invaluable contribution to the advancement of a complex and vast field. This collection of essays is the result of the workshop Theonyms, Panthea and Syncretisms in Hittite Anatolia and Northern Syria, held at the University of Verona on 25th and 26th March 2022. Colleagues with different areas of expertise pertaining to the topic of Anatolian religions contributed to an extremely successful event.
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The nature of the administration of sacred time in Hittite Anatolia represents a complex problem, which has received little attention until recent years. This paper provides an overview of the topic, reconsidering the Hittite religious calendar as a whole and analysing some of the main issues connected with the Hittite calendrical system, such as the problem of the beginning of the year, the lunar nature of the Hittite month and the alleged existence of a system of intercalation.
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The present dissertation is concerned with the KIN oracle, a symbolic divination technique produced by the Hittite in the 2nd mill. B.C. and developed only in the Hittite cultural milieu. Like other omens of the Ancient Near East, the Hittite oracles were considered to be messages from the gods. The Hittite solicited omens included Extispicy, Augury, the Bed Oracle, the ḪURRI-Bird Oracle, the Snake Oracle, and the KIN Oracle. Although many studies have already explained how the different divination systems worked, the KIN oracle frame still remains difficult to understand in all of its features. In this research the KIN cuneiform sources and its oracular structure have been analyzed in all respects and enriched with tables, patterns, and pictures in order to better understand the work carried out. As far as the KIN is concerned, this research provides several different analytic implications both for Hittite and divination studies.
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The "Sun-goddess of the earth" and the less clearly defined category of "chthonic solar deities" of Hittite religion have been the objects of various studies in recent years. This paper aims to examine the significance of these categories of deities within the Hittite festival texts. Although the Sun-goddess of the earth achieves some prominence in local cult contexts, such as at Zippalanda and Nerik, she otherwise remains a marginal deity. This contrasts with her general significance in Hittite magical rituals. The chthonic solar deities represent a less tangible deity type that is associated with death and the netherworld, but that also does not attain overarching significance in the Hittite state pantheon. Finally, the paper addresses the question, to what cultural milieu can we trace the beginnings of the Sun-goddess of the earth? Efforts to identify her origins in the Hattian milieu of north-central Anatolia will be critiqued, favoring the Luwian milieu instead as the most likely from which the tradition of the Sun-goddess emerged, and later flourished in the magical traditions especially that became widespread in Hittite society of Late Bronze Age Anatolia.
Gods, Hittite. --- Hittites --- Religion.
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In his investigation of the expansion of the cult of the "deity of the night" in Anatolia and her relationship with Ištar (Studien zu den Boğazköy-Texten 46, 259-439), J. Miller exposed the complexity of a diachronical analysis of the religious phenomenon represented by the diffusion of local "forms" or "aspects" of Ištar during the late Hittite period. However, many relevant issues concerning the role of the goddess in the Hittite dynastic pantheon, heavily influenced by Ḫurrian beliefs, and her presence in local pantheons, are still to be dealt with. As a case study, the present contribution will focus in particular on the goddess Ištar of Ḫattarina, attested together with the "Kanešite gods" Pirwa and Aškašepa in Muwatalli II's prayer CTH 381. This unusual association may be derived from the interpretation of a local female deity traditionally defined as MUNUS.LUGAL, "queen" in Hittite local pantheons, as a form of Ištar.
Hittites --- Hittite cults. --- Religion.
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This essay presents an updated edition of the Hittite document KBo 6.29+. This text is a royal edict issued by Ḫattušili III and establishes that the sanctuary of the Goddess Šaušga will be exempted from any levies. The regulations concerning this sanctuary are preceded by a long introduction where the king relates his conflict with Urḫi-Teššob. This presentation can be compared with the narrative on this event that is documented in the 'Apology.'.
Hittites --- Priesthood. --- Religion. --- Hattusilis
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For the Hittite religion of the "Thousand Gods of Hatti" the scholarship has identified different ways of categorization: State pantheon, Local cults, "circle" and numeric group are the most widely used categories based on several criteria, such as linguistics, geography, and cultural milieu. The present paper aims to better define the state of the question about the hierarchy within the Hittite pantheon on the one hand, and to further investigate the notion of "circle" in the Hittite religion on the other, whose analysis has raised some questions and has led to different interpretations.
Hittites --- Hittites --- Mythology, Hittite. --- Hittite cults. --- Religion. --- Rites and ceremonies.
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In recent years, several studies have focused on the interpretation and possible function of the so-called Hittite landscape monuments. For many of these monuments, a connection with the sphere of religion and cultic celebration has been suggested, especially taking into account the possible sanctity of their location, often connected to mountains, rocky outcrops, and water. The landscape monuments would in this sense represent a form of immaterial appropriation of the landscape by the Hittite king, the elites, or, in some cases, local rulers, and would play a specific role in the transmission of messages aimed at consolidating identity and/or spreading consensus. This contribution aims to provide further elements of discussion on the subject, and particularly on the use of landscape monuments as the scene of public events, through a (re)examination of some characteristics of the so-called sacred pool of Eflatunpınar, its possible connection with cult celebrations, and the identity of the ruler that sponsored its construction.
Monuments. --- Hittites --- History. --- Turkey --- Antiquities.
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Known from the Old Testament as one of the tribes occupying the Promised Land, the Hittities were in reality a powerful neighbouring kingdom: highly advanced in political organization, administration of justice and military genius; with a literature inscribed in cuneiform writing on clay tablets; and with a rugged and individual figurative art ... Newly revised and updated, this classic account reconstructs a complete and balanced picture of Hittite civilization, using both established and more recent sources.
Hittites --- Luwians --- Religion --- Turkey --- Antiquities
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In recent years archaeological investigation has made an important contribution for ascertaining the possible relationship between the center of the kingdom, namely the king and his capital city, and the regions at the core of the kingdom in different periods of Hittite history. The empire was not a monolithic entity but a complex web of interactions. In this frame the Hittite king emerges in his several roles. In this study I have chosen to focus on the king's administrative role and the way in which he was present in the territory through a controlled system of land allocation.
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