The Religion of the Hittites - Beckman

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The Religion of the HittitesAuthor(s): Gary BeckmanSource: The Biblical Archaeologist, Vol. 52, No. 2/3, Reflections of a Late Bronze Age Empire:The Hittites (Jun. - Sep., 1989), pp. 98-108Published by: The American Schools of Oriental ResearchStable URL: http://www.jstor.org/stable/3210202.

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The recovery fHittitereli-gionis difficultbecausethecreators ftheavail-able extualsourcesdidnotintend o conveyacoherentpic-ture o outsiders.Theknowledgewehavedepends hieflyon the thou-sandsofcuneiformabletsdiscoveredintheruinsoftheroyal ityofHat-tusa,modern-dayogazkoy. mongthesetablets,however,herearenocanonical criptures, otheological

. . . .cWlsqulsltionsrcWlscourses,oaicWstoprivatedevotion Laroche971;

Bittel1970: hapter11.Rather,hescribesemployed ytheHittitekingscompiled heirarchivesntheserviceoftheroyaladministration.Theserecords ided hebureaucracyintheorganizationndmaintenanceofallareasof royal esponsibility,manyofwhichthemodernobserverwouldconsider obereligious.ThestudyofHittitereligionmusttherefore ebasedonvarioustypesofpractical ocuments:empleregulations ndrecords fculticadministration,rescriptionsor he

111 t17i.s' relief froil7 t17e11(1ill ehbl?7/er of t12('rock .s-lnctllblrsr YblzlllkLlsbl loltl jll.st Ollt.sicl}t17t' Cit\' \X:'L11l.$Of Hblttl1.sbl /arocesLsiol7t177b11L'gO(l.S' zto the lefty lebl ZX:t17e WUL1thUl'-Cgreet.s 617roce.s.sion of go(l(l.S.se. Ie(l /Q\ tl7l.Sl1n-GOLlblU.s.S Of Al'il711t1, here given 17Ul' Hl1rri17b11?7d HeZ7Llt.hi.s blblnbl l7roCe.s.sioI7 l\27Z7iChsTrbl/a.st.self bIrolll7(l thU


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Hittitereligionwas concerned with thecentralpreoccupationof peasant ife: thefertilityof crops, animals,and people.proper erformance f ceremonies,reports f diviners, eligious om-positionsused n scribal ducation,andso on. Mostof the tablets hatwe havedate o the last50 yearsorso of the Hittite Empire, lthoughsome earlier ompositionsareavail-able,eitheras original abletsor inlatercopies.To he textualevidencemaybeadded he testimonyof otherarchae-ologicaldiscoveries,ncludingafew small divine magesandothercult objects Guterbock9831,theiconography isplayed n sealstBeran 1967; Mora19871androckreliefsIKohlmeyer983; Alexander19861,andgroundplansof templesIBittel 970: 55-59; Neve 19871.GeneralCharacter f Hittite ReligionAt its base,Hittite religionwas con-cernedwith the centralpreoccupa-tion of peasant ife on the centralplateau: he fertilityof crops,domes-tic animals,andpeople.This interestis clearlyexpressedn an excerptfroma prayer:To he king,queen,princes,andto lall) he landof Hattigive ife,health,strength, ongyears,andjoy ;in?) he future Andto themgivefuture hrivingof grain,vines,fruit,cattle,sheep,goats,pigs,mules,asses-togetherwith wild animals-and ofhumanbeingsThe worldof the primitive armerandherdsmans reflected hrough-out Hittite religion.The chief deityretained he clear eatures f agrowth-sustainingtorm-God,venwhile presiding ver he politicalstructure f the Hittite EmpiretGoetze1957: 138-42; Deighton1982). Geographic lementssuch assprings ndmountains, oth con-ceivedas sourcesof fructifying

water,playedan important ole,andthe cultivationof grainand he in-creaseof herdswereeachrepresentedby a deity lHoffner 974:82-85;Beckxnan 983:55-56).The Hittitesnaturally ndeavoredo understandthe numinous hrough magerydrawn rom he dailyexperience fpeasant ife. Thus the character ndmajestyof manydeitiesweremademanifest hrough n associationwith some animal,wild or domestic.Godswere requently epicted sstanding n their associated easts;some wereevenrepresentednanimal orm Lebrun 9851.The PantheonThe most prominent igures n thestatecult werea Storm-God, howas brought nto Anatoliaby theIndo-Europeanewcomers, ndakindof Sun-Goddess orrowedromthe indigenousHatticpeople. nspite of her designation, he latterdeitywas chthonic,or infernal, ncharacter ndwas a memberof thelong ine of Anatolian ertilitygodsreaching rom he so-calledMother-Goddessof (;atalHoyuk n the sixthmillenniumall the wayto CybeleandDianaof the Hellenisticperiod.This divinecouplewerepresumablyworshipedn the twin cellas of Hat-tusa's argest emple.The nuslnberf individualdei-ties mentioned n the Hittite texts isstaggeringLaroche 947;Gurney1977:4-23>.The Hittites themselvesreferredo their"thousand ods," utmanyof these figuresarecited nfre-quently n the texts andremain ittlemore hannames o us today.Thismultiplicity s due in part o a resis-tanceto syncretization. orexample,manyHittite townsmaintainedn-dividual torm-gods, eclining oidentify he local deities as manifes-

tationsof a singlenational igure.As the Hittite stateexpandedfrom ts core n centralAnatolia, herangeof godsmentioned n the royalarchives ame to includedeitiesthatwereworshipedn the urban entersof SyriaandMesopotamia s well asthose of Indo-EuropeanndHatticorigin. n the earliestperiod, heHatticdeitiesof cult centers uch asNerik IHaas 9701 ndHattusapre-dominated,ater o be joinedby in-creasingnumbers f newcomers thome in regions o the south and

east.The Luwiandeities of Hupesna,Istanuwa, ndLallupiya, ndpar-ticularly he Hurrian odsof SamuhaILebrun9761, ummanni, arkamis,andAleppo houldbe mentionedhere.Listsof divinewitnessestotreatiespresent he imperialpan-theonmostclearly Kestemont 9761,although t is puzzling hat thesegroupings mit several therwise. . .promlnent c .eltles.In the thirteenth enturyB.C.E.some effortsweremadeat system-ization,andmanydivinitiesweregroupednto kaluti, or "circles"fmalesand emales,as depictedvisually n the bas-relief rocessionsof Yazlllkaya.t is significant hat,although heir conographymakesmost of these deities mmediatelyrecognizable s long-standingmem-bersof the Hittite pantheon, heirhieroglyphicabelsgive theirnamesin Hurrian Laroche 948,1952>.That s, syncretization ad inally

been carried ut. This process s alsoreflected y an invocation romaprayer f queenPuduhepa:Sun-Goddessf Arinna,mylady,you are he queenof alllands n the landof Hattiyouhaveassumed he nameSun-Goddessof Arinna,but in re-spectto the landwhich you

Biblical Archaeologist, June/September1989 99

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_ havemade the and) f cedars_ ;that s, Syria),ouhave s-_ sumed henameHebat.2_ This ystematizingpproacheflected_ theopinion f onlya smallgroup t_ theHittite ourt, owever,ndat no_ timewasa singleunitary ierarchy_ ofgods stablished.

_ ThePlace f theKing_ To heHittites, heuniverse asaseparationetweenods ndhumans.;] The woclasses f beingswere nter-_t dependentnd xisted longsidehe

f $ world fplants ndanimals,rom. whichbothultimately rew heirsustenance. hegodswere iterallydependentntheofferingsresentedbyhumans, ho,conversely,ould- . * controlledhebasicprocesses f. - s - * naturewerewelldisposedowardhe- agriculturistsnd tock-breeders.-, t Thissituations well llustratedyacomplaintf kingMursili I:All of the andof Hatti s dying,

* so thatno oneprepareshesacrificialoafand ibationoryou(thegods1. heplowmenwhoused o work he fields fthegodshavedied, o thatnor ' oneworks rreapshe fields fthegodsany onger. hemiller-womenwhoused o prepareAbove: The 711ans-tacete(l Sun1itit godcl. s l.st:lr. N 170.%L'-C'Llll77inC111(ied kSCXE1(11it\:'lI761b1TIl1UC1 50177l?61t.L1;7;7f


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At death, the king was said"tobecome a god" and beganto receive cultic observances.sacrificial oavesof the gods _ |;D ||=havedied,so that they no longermake he sacrificial oaves.Asforthe corralandsheepfoldfromwhich one used to cull theofferings f sheepandcattle-the cowherds ndshepherdshavedied,and he corral nd |sheepfold reempty.So it hap- l_ ilibation(sl, lA ax] nl ll sasn R csthismatter 3The monarch ccupieda central | _

positioninHittiteideology(Guter- 9pomt at whuch he sphereof the _ a _chief priestof the Sun-Goddessf LifiArinna, he kingwas responsible or 1the proper erviceof the godsby _ ghumankind nd, n turn,represented _ ghumansocietybefore he awesome gpowerof the gods. n a ritualdating |to the Old Hittite period, he mon- 11archspeaksof his charge: |The gods, he Sun-God nd he -Storm-God, aveentrusted o |

household ormyself _ |Although o a certain xtentthe _kingwas identifiedwith the male _ -Sun-God, s shownby his costume _ _ -andhistitle"MySun."(Kellermanhis death,at which tzmehe was said : 7:4d-a: :* -"tobecomea god" ndbegan o receivecultic observancesOtten1958).In- In Hittite ideology there was no strict separaton humans for offerings,and humans dependXdeed, t 1S belleved hat a sectlonof a central position in this interdependentrelatYazlllkayaervedas the mortuary sphere of the gods met that of human beings.templeof king TudhaliyaV {Bittel service of the gods by humankind and, in turr1970 cha ter 4' before the awesome power of the gods. The re* P 1 is seen in this rock relief, also from YazlllkayaThe queen, n turn,hada special his personal god Sarruma.Notice the tall horrrelationshipwith the Sun-Goddess cartouche n the upperrighthand corner.Phot(Bin-Nun 975:197-2021, ndall

tion between gods and humans. Gods depended{edon gods for good harvests. The king occupiedtionship, representing he point at which theAs chief priest, he was responsible for the propern, acted as the representativeof human societylationship between a king and his personal god, which shows lbdhaliya IV in the embrace ofned cap worn by Sarrumaand the king'sto by TeannyVorysCanby.

Biblical Archaeologist, Tune/September 989 101



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Ir7 the esn7all hanQber t Yaz1llkaya a;X7elveocJs arrying.scir77itarsver their shotllders lre sholvn running n unison thevirboblie.s verZbIl^?ing.heWseods l:stho re tllso .shown It the dr7d oft17C 1ot7(i>J pr(f)cetstsior7 in the n7ain c17amberp ivere al:2parentlst partoi the (X/ivine coLlft attenc:8clnt at t11L?es:v ear s fe.stivalperfolnedis1 l70r70r of the Storr77-CTocl Photo 1wyRonald L. Gornv.

defunctmembers f the royal amilyreceived ccasional fferings Otten19511. ll householdswererespon-sible for he serviceof their ances-tors (Archi1979bl, owever, o theafterlife f Hittite royaltywasprob-ably usta grander ersionof thatawaiting he ordinary erson.The StateCultThe needsanddesiresof the Hittitegodswereconceived f as beingsimilar o those of humansof highrank.The templeof a godwas simplyhis house,andstrictregulationsgovernedhe serviceandbehavior fpriestswithin its precincts Korosec19747. emples ousing he most

. . . . .lmportant lvlnltleswere argeestablishments ontainingmanystorerooms ndworkshopswhereproducts ecessary ordivineservicewereproduced Guterbock 9757.Outside he city extensive ractsof

agriculturalandweredevoted o thesupport f these divinehouseholds,and,consequently,he templeswerean important artof the Hittiteeconomy Klengel 9751.The primary eligious unctionsof the statewerecarried ut in thenumerous emplesof the capital,but the king andhis governmentwerealsoultimatelyresponsible orthe moremodestshrines hat servedminordeities throughoutHatti.Weare ndebted o a censusmadeoflocal cults during he late thirteenthcentury .C.E. for nformation boutthe worshipand conographyfmanyHittite deities (vonBranden-stein 1943;Carter19621. he follow-ing report n the cult of a smallvil-lage s typical:The town Lapana,chiefdeitylIyaya:he divine mage s afemalestatuetteof wood,seatedandveiled,one cubit (inheightl.

Herhead s platedwith gold,but the bodyand hroneareplatedwith tin. Twowoodenmountain heep,platedwithtin, sit beneath he deity to therightand eft. One eagleplatedwith tin, two copper taves,andtwo bronzegobletsareon handas the deity'scultic implements.Shehasa newtemple.Herpriest,a male, s a holdover.5Regardlessf whetherhis templewas argeor small,within his cellathe deitywas cared or-fed andclothed-by his priesthood.Becausethese activitieswereperformed ou-tinely, hey arerarelydiscussed nthe texts,but the texts do give nfor-mationabout he specialdivine es-tivalsor parties hat wereheld nhonorof these deities (Guterbock1969-19701. he scheduleof wor-shipvaried oreachdeity;some fes-tivalswereheld monthlyor yearly,

102 Biblical Archaeologist, Tune/Septembet 989



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If the requisiteworshipwas performedaccordingto its stringentrequirements,hedeitieswere pleasedand favored he king.whereasothersmarked articularmoments n the agriculturalalen-dar, uchas thereaping f aharvestorthe cuttingof grapes.n general,fallfestivals eaturedhe fillingofstorage esselswith thebountyoftheharvest,whilespring estivalscentered roundheopeningofthese vessels.Itseemsthata newyear'sestivalwas performednhonorofthe Storm-GodfHattusain the maingalleriesof Yazlllkaya(Otten19561;hedivinecourtatten-dantupon his occasion s depictedin the reliefsexecuted here.Because hecelebration f im-portant estivals or he most promi-nentdeitiesthroughout entralAna-toliarequiredhe presenceof theking,thesefestivalswereorganizedinto a springanda fallseries,knowncollectively and espectivelyl sthefestivalof the crocus Guterbock19601 nd he festivalof haste(Kosak19761.During he spring our hekingwas requiredo travel oratleast38days,althoughn some in-stances t waspermitted or hequeen,aprince,or evena symbolicanimalhide to substitute orthemonarch.Hittite festivalsgenerally on-sistedof foodofferings, ften n theformofa communalmeal unitinggodandworshipersArchi1979al,toaststo the deities(Kammenhuber19711,ndentertainment.The godswereamusednvariousways: hroughathleticcompetitions,uchas footraces,horseraces,and he throwingofheavystones, hroughmockbat-tles,and hrough he anticsof jest-ers.Thegodswerealsotreatedomusicperformedy various ypesof

. . . . , .muslclansonaW1Cre arletyot ln-struments Gurney 977:34-351.Unfortunatelywe knowvery ittleabout hecharacter f Hittite music

or the lyricssung, orspecific nfor-mationwasusuallynot recorded(Kummel 9731.If the requisiteworshipwasper-formed n timeandaccordingo itsstringent equirements,hedeitieswerepleasedwithandfavoredheking,granting impersonalon-gevityandnumerous ffspring ndrunningbeforehim in battle.Inturnthe Hittitestateand ts inhabitantsprospered.Most mportant,Hittite

. . . . .armleswerevlctorlous, nc Hlttltefarmers aisedbumper rops.But fforanyreason hegodswereunhappywith how heworshipwasperformed,theymight nvoke anctionsresult-ing in the mostnegative ffects,frompersonal ickness o nationalcalamity. ndeed, lmostany ll wasinterpreteds a manifestation fdivineanger.Aftermucheffort, orexample,Mursili I earned hatdivinedispleasure t a neglectedfestivalanda brokenreatywithEgyptwas thecauseof theplagueafflictingHatti.

Descriptions f Hittitefestivalsaremonotonouso readbecause helargely epetitive eremonies redescribedn minutedetail.Thispassage houldconvey heflavor fthese compositions:Thekingandqueen, eated, oasttheWar-God.he halliyari-men (playlhe large NANNA-instruments ndsing.Theclapper-priestlaps.The cup-bearer ringsone snack-loaffromoutsideandgives(itlto theking.Thekingbreaks itlandtakesabite. Thepalace unc-tionaries ake he napkins romtheking andqueen.The crouch-ing (cupbearerlnters.Thekingandqueen,standing,oastthe(divinizedlDay.Thejesterspeaks;he clapper laps; he

kita-man cries"aha "6Ourknowledge f nativeAnatolianmythologys drawnargely romsuchtexts,fortalesof primordialactivitiesby thegodsweresome-timesrecitedduringa festivalas awayof encouraginghe gods omaintain he order f the world heyhadestablishedongbefore.Thus,two versionsof the strugglebetweenthe Storm-Godnda cosmicserpentwere old during he courseof aspring estival Beckman 9827.RitualIn contrast o thefestivals,whichwereperformedt regularntervals,another ategory f rite wasin-tended oruse only asthe situationrequired. uchceremonies reusual-ly referredo asrituals.Textsde-scribingheseceremonies iveusourbest viewofpopular eligionbecausemanywerenotcomposednHattusabutwerecollectedbyroyalscribes hroughoutheHittiterealm.In most of the ancientNearEast,ritualswererecorded nonymously,but in Hattisuch compositionswereoftennamedafter hepractitionerfromwhomthey wereelicited.A1-though he so-called uthorof aritual s occasionally aidto be apriest,moreoftenfemaleexpertsnmagicbear he title "oldwoman,"andmenarereferredo as "seer."ManyHittiteritualswereritesof passagentended o ease the tran-sitionof an individualromonestageor station n lifeto another.Thuswe havemany extsdescribingrituals orbirth (Beckman 983), neforpuberty Guterbock9691, ndseveralordeath Otten19581. itualsfor he enthronement f the monarcharealluded o (Kummel 9671, utnoactual ext hassurvived.The pur-poseof themajority frituals,how-

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Aanslation1 lThis s} the text of thepurulli Ifestival}orthe 1 . . 1of theStorm-Godf Heaven, ccordingo Kella, the 'anointed riest'of the Storm-GodfNerik:When hey speak hus-2 /'Lethe landgrow and} hrive,and et the landbe securelliterallyprotected'} "-andhenit lindeed}rows and} hrives,then theyperform hefestivalofpurulli.3 When he Storm-Godnd heserpent ameto grips n lthetownof)Kiskilussa, he serpent mote the Storm-God.4 lThereafter}he Storm-Godummonedallthe gods saying}:"Comen Inara as prepared feast "5 Shepreparedverythingn greatquantity-vesselsofwine,vessels of lthe drink}marnuwan land} esselsof Ithedrink}lwallhi.In the vesselsshe maldelan abundance.6 ThenlInaralwentltol lthe townof}Ziggaratta ndencounteredElupasiya, mortal.7 Inara pokeas follows o Elupasiya:'Iam about o dosuch-and-such thing-you joinwith me "8 Hupasiya epliedas follows o Inara:'If maysleepwithyou, thenI will comeandperform ourheart's esire "Andlheslept withher.

9 ThenInara ransported lupasilyalndconcealedhim. Inaradressedherselfup and nvited heserpentupfromhis holelsaying}:'I'm reparing feast-come eat anddrink "10 Thenthe serpent ame up togetherwith lhis childrenl, ndthey ateland} rank-theydralnkl p everyvesselandweresated.11 Theywereno longerabletogo backdown nto ltheir} ole,lso that}Hupasiya ameandtiedup the serpentwith a cord.12 TheStorm-Godame andslewthe serpent.The lother} odswereathis side.13 ThenInara uilta house ona rock outcropping}n lthetown of Tarukka ndsettledBupasiyan thehouse.Inarainstructed im: 'When go out into the countryside, oumustnot lookout the window fyou lookout, youwill see yourwifeland} ourchildren "14 When Inara ent awayand} he twentiethdayhadpassed,he lookedout the winldowl nd sawlhis wife land} hislchildren.15 When nara eturned rom hecountryside, e began owhine: 'Letme (go} ackhome "16 Inalraplokeasfollows to Elupasiya:' . . 1away1 . . 1 . .1 . . '1with anger1 . . 1 he meadow f the Storm-God . . 1she1 killed?l im.17 Inarawentl o (the own of}Kiskillussal and}et her?houseand the river?l f thewateryabyss?intol hehandof theking-because in commemorationhereof}we are(re-}performinghefirstpurulli-festival-thehand of the kingwill hold? he houseof Inara nd he rivler?lf the wateryabyss?.

18 (Thedivinemountain}Zaliyanu s firlstl in rank} mongall(thegods}.Whenhe has allotedrain n (the ownof}Nerik,thenthe heraldbrings ortha loaf of barsi-breadromNerik.19 HehadaskedZaliyanuorrain,andhe brings t to him lonaccountof?l he bread . .(several amagedines followedby a gapof about40 lines}2C21'

ThiS [ * * * ]Because?. . . ] spoke.The ser[pent] efeatedhe Storm-God

104 BiblicalArchaeologist,tune/Septemberl989

Myth o flluyanka

= ew of the mythologicalexts froml the Hittitearchives aveattractedsmuchattentionas thisone ICTH 21),whichnarrateshe combatof the Storm-Godwith a foe designatedimplyby theHittitecommonnoun orsnakeor ser-pent, lluyanka-.Although ll of the pre-served abletswhosesize is sufficient oallowdatingbelong o theEmpire eriod,therecanbe little doubt hat this textitself is an OldHittitecomposition.Many rchaic rammaticaleatures up-port his judgment.Other ommentatorsavediscussedmanyaspectsof this text, forexample,its reflection f Anatolianmarriageus-toms, ts use of widelyattested olklor-istic motifs,and ts relationshipo Greekmythology. ormy part, would tressthat the two mythological arratives fCTH321, ike all known xamples fwhatHansGuterbock as termedAna-tolian mythology,arecontainedwithinaritualcontext. 1 and2 make his ex-plicit-the purulli-festivals performedbothwhen,and n orderhat,the landshould hrive,and he mythsare hetexts of this festival.These alesclearlypresent everal eligious tiologies, hemost mportant f which s the estab-lishmentof a royal ult in the townofKiskilussa, ut more ignificants theprovisionf a mythological aradigmora human ituation.Hittitesocietyhad ocopewithandunderstandhe alterna-tion of periods f growth ndstapation.The obvious flnbolizing n CTH321ofthe former y the Storm-Godndof thelatterby theserpenthas ed to the inter-pretationf the entiremythas basicallyan example f the Frazerian yingGodmyth,but I feel thattheresolution fthe crisisof the seasons hrough hecombined fforts f humansanddeitiesis the mostsignificant lementhere.In thefirstversion f the myth,onlythe helpofHupasiya nables he Storm-



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and ook hislh[eart nd yes.]Andhimthe Storm-God. . . ]22' Andhe tookas his wife he daughterf a poorman,andhesired son.When e grewup,he tookas his wife hedaughterftheserpent.23' TheStorm-Godnstructedhisl on:"Whenougotothehouseofyourwife, hendemandrom hem myl eart nd yes "24' When e went, henhedemandedrom hem heheart, ndtheygave t to him.Afterwardse demandedrom hem heeyes,and heygave hese ohim.Andhe carriedhem o theStorm-God,is father, nd heStorm-Godtherebylookbackhis heart ndhis eyes.25' When e wasagain ound n body s of old, henhewentoncemore o the sea orbattle.When e gave attle o himandwasbeginningo smite he serpent,hen he sonof theStorm-Godwaswith heserpent nd houted p o heaven,o hisfather:26' "Include e-do notshowme anymercy "hen heStorm-Godkilled heserpe[nt]ndhis lownl on.Andnow hisone,the Storm-God. . . ]27' Thus aysKella, the"anointedriest"f the Storm-GodfNerik:". . ] when hegods . . .

(gap f about 0lines-insert 27'a-27'c?l27'a [ . . . ] and o him o ea[t . . ] back o Ner[ik . . ] he releases.27tb [ . . . ] (thegodlZashapuna. . . ] (slhe . . . jed,and heStorm-Godf Nerik and . . ]went.AndZali[yanu. . ] gaveback ]27'c [ . . . ] thenhe trans[ported??. . t]o?Ne[rik?. .28" [Then ]or he"anointedriest"heymade he [fore]mostgods he [humb]lest,nd he[hum]blestheymade heforemostgods.29" Thecultic axof Zalilyalnus great.ZashapunahewifeofZalilyalnus greaterhan heStorm-Godf Nerik.30" Thegods peak s followso the"anointedriest" abpurili:"When egoto the Storm-Godf Nerik,where hallwesit?"31" The"anointedriest" atpurilipeaks s follows:Whenyousit on a diorite tool,andwhen he"anointedriests"astthe ot,then he"anointedriest" hoholds the mage fZaliyanu-adiorite tool hallbe set abovehe spring, ndheshallbe seated here."32" "Allhegodswill arrive,nd heywill cast he ot.Ofall thegods f (the ownoflKastama, asbapunaill bethegreatest.33" "Becausehe s thewifeof Zalilyalnu,andlTazzuwassishis concubine,hese hreepersonswill remainn (the ownoflTanipiya."34" And hereStern Tanipiyafieldwill behanded ver romtheroyal propertyl-35" Sixkapunu-measuresf field,onekapunu-measurefgarden, house ogether itha threshing-floor,hreebuildingsfor hehouseholdersonnel-it s (recordedlon?] tablet. amrespectfulf the m[attelr?,nd have pokenhese hings trulyl.36" One ablet, omplete, f theword f Kella,he"anointedpriest."colophonlPibaziti,the cribe,] rote t under he supervisionfWalwaziti,hechief cribe.

God o avenge imselfuponhis enemy,although nemighthave upposedhathis divineassistant, nara, ouldhavetied up the serpent ndhis brood.Anessential actor nthe secondversion sthe participationf a human emaleasmother, y the Storm-God,f a son whois seemingly ntirelyhuman n nature.The olnt effortof humananddeity sthe common lement n the twoversionsof a myth hat otherwisediffer reatly nplot.A similarrelationship f humananddivine s found n the Mythof theVanishingGodICTH 22-27lwhereritualperformancesn the partof thedivinehealerKamrusepandof a mortalritualpractitionerrebothrequiredoplacate he absentdeity. ndeed,withinthis latter ext, it is not clearexactlywhere heactivitiesof the goddess eaveoff and hoseof the humanbegin.In CTH321,bothHupasiya nd hemortaloffspring fthe Storm-Godometo grief.Although he direct ausesoftheirdestructionredifferent-thejealousy f Inara n the first nstanceandthe logic ofAnatolian amilystructurein thesecond-both mortalprotagonistsarepunished ora too intimaterelation-shipwith the deitieswhomtheyaid,anintimacy ymbolized y sexual nter-course.WhileHupasiya learlydemon-strateshubrisbyhis demand or hefavors f Inara, nd he anonymous onof the Storm-Gods a blameless ragicfigure rapped yhis socialobligations,bothhavenonetheless rossed he lineseparatingmortalsromdeities.The MythofIlluyanka ivesexpres-sion to animportantacetof the Hittites'conception f the universe.The activityof everyone ontributeso the properfunctioning f thecosmos,but each ndi-vidualmustremain n his or herproperplace.As the god s to the mortal, o in asense s the king to the subject.Pora complete ditionof the text,accompanied yphilological otes,seemyprevious rticle 1982l.This sidebaris adaptedrom hat article.-Gary Beckman

BiblicalArchaeologist,une/September989 105



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C5ltly e. el. in the Shbl[)M of bInil77bl1.vereoften t1. b1 orerel770l7iz11Llr^o.se.s.Z7e.setIll-.shblveclZ7ytOl7.$ bZ7c1a'g1e-.shtlveclhytOl7.$ \vere foLlncl It he .siteof the karum bItKbine.s.I)hoto.s otirte.sv f Tblh.sil7izvLis,.

evil portendedor he personof theking (seeLaroche 971: hapter }.CommunicationThe Hittitesbelieved hat communi-cationhad o be maintained etweenthe godsandhumankind ortheworld o operate fficiently.On theone hand,as the representativefhumankind he king addressedhegods hrough varietyof typesofprayersLaroche 964;Lebrun 985X,extractsof which havebeenquotedhere.On the otherhand,godscouldmake heirwishes anddispleasureknown o humans hrough mensororacles.Omensweremessages romgods o humans,most frequently n-countered hroughdreams Oppen-heim 1956:254-551.Muchmore m-portantwere he oracles,proceduresthroughwhich humans olicited n-formation rom he gods.Countlessrecords f augury, xtispicy divina-tion through he reading f animalentrailsX,nda curious ype of lotoracle Kammenhuber976} avebeenpreservedn the archives.Thesedivination echniqueswereoftenused as checkson one another.Pleasmadeby Mursili I nan effort o determine he causeof the plagueafflictingHattiunder-line the needforcommunication

ever,was the restoration f a personto his or herproper unctioningwithin a particular phereof life.The causeof the impairmentmightbe divineanger, ut the problemmightalso be due topapratar, a kindof pollution.Whether his pollutionwas the resultof a person's wn mis-deedsor hadbeen sent by an enemythroughblackmagic, t hadto beremoved ndrendered armless.This was oftenaccomplished ymeansof analogicmagic.A typicalincantation eads:As a rammountsa ewe andshebecomespregnant, o let this

city andhousebecomea ram,and et it mountthe dark arthin the steppe And et the darkearthbecomepregnantwith theblood, mpurityandsin 7It is interesting o note that most ofthe analogiesused n such magicweredrawn rom he dailyexperi-ence of the Hittite peasant.A widerange f difficulties ouldbe countered y a ritual.Therewereceremonies esignedo alleviate uchproblems s familystrife, exual m-potence,and nsomnia,andwe alsoknowthat ritualswereperformedOwardoff plague,militarydefeat,or

106 Biblical Archaeologist, tune/September 1989



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presso gli Ittiti. AltorientalischeForschungen : 81-94.Beckman,G.1982 The Anatolian Myth of Illuyanka.tournal of the Ancient Near EasternSociety 14:11-25.1983 Hittite BirthRituals. Series:Studienzu den Bogazkoy-Texten9. Wies-baden:Otto Harrassowitz.Beran,Th.1967 Die hethitische Glyptikvon Boghaz-koy: I. Teil. Series:WissenschaftlicheVeroffentlichungen er DeutschenOrient-Gesellschaft76. Berlin:Gebr.Mann.Bin-Nun,S.1975 The Tawananna n the Hittite King-dom. Series:Texteder Hethiter 5.Heidelberg:Carl Winter.Bittel,K.1970 Hattusha:The Capitalof the Hittites.New York:OxfordUniversityPress.1976 The GreatTempleof Hattusha-Bogazkoy.American [ournal ofArchaeology80: 66-73.Brandenstein,C. G. von1943 Hethitische Gotternach Bildbe-schreibungen n Keilschrifttexten.Series:Hethitische Texte8. Leipzig:C. Hinrichs.Carter,C.1962 Hittite Cult-Inventories.Ph.D. dis-sertation.Chicago:UniversityofChicago.Deighton, H.1982 The "Weather-God"n Hittite Ana-tolia. Series:BAR nternationalSeries 143.Oxford:BAR.Goetze,A.1957 Kleinasien. 2. Auflage Series:Hand-buch derOrientalistik III.1.3.3.1.Munich:C. H. Beck.

Gurney,O. R.1958 Hittite Kingship.Pp.105-21 in Myth,Ritual and Kingship,edited byS. Hooke.Oxford:OxfordUniversityPress.1977 Some Aspects of Hittite Religion.Series:The Schweich Lectures 1976.Oxford:OxfordUniversity Press.Guterbock,H. G.1950 Hittite Religion.Pp. 83-109 in For-gotten Religions,edited by V.Ferm.New York:PhilosophicalLibrary.1954 Authorityand Law n the HittiteKingdom. ournal of the AmericanOrientalSociety, Supplement17:16-24.1960 An Outlineof the HittiteAN.RH.SUMFestival. ournalof Near EasternStudies 19:80-89.1964 Religion und Kultus derHethiter.Pp. 57-73 in NeuereHethiterfor-schung, editedby G. Walser.Series:Historia,Einzelschriften7. Wies-baden:FranzSteiner.1969 An Initiation Rite fora Hittite Prince.

Pp. 99-103 in AOS Middle WestBranchSemi-CentennialVolume,edited byD. Sinor.Bloomington:IndianaUniversity Press.1969- Some Aspectsof Hittite Festivals.1970 Pp. 175-80 in Actes de la XVlleRencontreAssyriologique Inter-nationale. Brussels:Comite belgederecherchesen Mesopotamie.1975 The Hittite TempleAccording oWrittenSources.Pp. 125-32 in LeTempleet le Culte. Compterendudela 20iemeRencontreAssyriologiqueInternationale. stanbul: nstitutHistorique et Archeologique.1983 Hethitische Gotterbilderund Kult-objekte. Pp. 203-17 in BeitragezurAltertumskundeKleinasiens:Fest-schrift furKurtBittel,edited byR. M. Boehmerand H. Hauptman.Mainz: Philipp von Zabern.Haas,V.1970 Der Kult von Nerik. Series:StudiaPohl4. Rome:PapstlichesBibelinstitut.Hoffner,H. A.1974 Alimenta Hethaeorum:FoodProduction n Hittite Asia Minor.Series:American OrientalSeries 55.New Haven,CT:American OrientalSociety.Kammenhuber,A.1971 Heth. hassus 2e eAuzi,"derKonigtrikt zwei."Studi Micenei ed Egeo-Anatolici 14: 143-59.1976 OrakelpraxistTraumeund Vor-zeichenschau bei den Hethitern.Series:Texte der Hethiter 7. Heidel-berg:CarlWinter.Kellerman,G.1978 The King and the Sun-God n the OldHittite Period.TelAviv 5: 199-208.Kestemont,G.1976 Le pantheondes instrumentshittitesde droitpublic.Orientalia45: 147-77.Klengel,H.1975 Zur okonomischen Funktionderhethitischen Tempel.Studi Miceneied Egeo-Anatolici16:181-200.Kohlmeyer,K.1983 Felsbilderder hethitischen Gross-reichszeit. Acta praehistoricaeetarchaeologicae15: 7-154.Korosec,V.1974 Einiges zurinnerenStrukturhethi-tischer Tempelnach der Instruktionfur Tempelleute(KUBXIII4). Pp.165-74 in Anatolian Studies Pre-sented to Hans Gustav Guterbockon the Occasion of his 65th Birth-day, editedby K. Bittel and others.Istanbul:NederlandsHistorisch-ArchaeologischInstituut.Kosak,S.1976 The Hittite nuntarri ashas-Festival{CTH6261.Linguistica16:55-64.Kummel,H. M.1967 Ersatzzituale ur den hethitischen

betweengodsandhumans:Or f peoplearedying orsomeotherreason,et me seeit in adream, r let it be establishedthrough n oracle,orlet aprophet peak t Or n regardowhatever communicateasapossiblecauseof the epidemic}toall the priests, et theminves-tigate t through ncubation 8

ConclusionIn this shortpresentationhave riedto showthat thereligious oncep-tionsof the Hittiteswerecongruentwith theirsocialsystemandecologi-cal situation.Like he kingandothermembersof the rulingclass,the godsstood arabove heordinaryHittite,dispensingavors r punish-ments accordingo theirpleasure.At thesametime, all inhabitants fthe Hittiteworldweremutuallyde-pendent, nd helabors fthe peasantagriculturalistndpastoralistwerethe basisuponwhich all else-humananddivine-rested.Notes

1KUB 24.2 rev. 12 ' -16 ' (see glossarylisting for KUB).2 KUB 21.27 i 3-6.3 KUB 24.3 ii 4 ' -17 ' .4KUB29.1il7-l9.5 KUB 38.1 iv 1-7.6 KUB 25.6 iv 5-247 KUB 41.8 iv 29-32.8 KUB 14.8 rev. 41-44, as restoredfrom duplicates.

BibliographyAlexander, R. L.1986 The Sculpture and Sculptors ofYazlllkaya. Newark: University ofDelaware Press.Archi, A.1979a Das Kultmahl bei den Hethitern.Series: Turk Tarih Kurumu YaylnlanIV/8: 197-213.1979b I1dio Zawalli. Sul culto dei morti

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Konig. eries:Studien zu denBogazkoy-Texten. Wiesbaden:OttoHarrassowitz.1973 Gesang und Gesanglosigkeit n derhethitischen Kultmusik. Pp. 169-78in Festschrift einrichOtten, ditedby E. Neu and C. Ruster.Wiesbaden:Otto Harrassowitz.Laroche,E.1947 Recherchesur es nomsdes dieuxhittites.Paris:LibrairieOrientale etAmericaine.1948 Tesub,Hebat et leur cour.tournal fCuneiform tudies : 113-36.1952 Le pantheon de Yazlllkaya.ournal fCuneiform tudies : 115-23.1964 Lapriere hittite: vocabulaire ttypologie.Annuaire e l'EcolePrac-tiquedes HautesEtudes,e section72: 3-29.1971 Catalogue es texteshittites.Paris:Editions Klincksieck.Lebrun,R.1976 Samuha,oyer eligieux e l'empirehittite.Series:Publications de lIn-stitute Orientaliste de Louvain11.Louvain-la-neuve:nstitutOrientaliste.1980 Hymnes t prieres ittites.Series:Homo Religiosus4. Louvain-la-neuve:Centre dTIistoiredes Religions.1985 Le zoomorphisme dans la religionhittite. Pp. 95-103 in LSanimal,l'homme,e dieudans e Proche-Orient ncien.Leuven:EditionsPeeters.Loon,M. van1985 Anatolia n the SecondMillenniumB. C.Series:Iconography f ReligionsXVl12.Leiden:E. f. Brill.Laglitticaanatolica el II millennioA. C.:classificazioneipologica. . Isigillia iscrizione eroglifica.eries:Studia Mediterranea 6. Pavia: GianniIunculano Editore.

Mora, C1987

Neve, P.1987 Hattuscha, Haupt-und KultstadtderHethiter-Ergebnisse der Ausgra-bungen n der Oberstadt.Hethitica8: 297-318.Oppenheim,A. L.1956 The Interpretation of Dreams in theAncient Near East. Series:Transac-tions of the American PhilosophicalSociety 46/3. Philadelphia:AmericanPhilosophical Society.Otten, H.1951 Die hethitischen"Konigslisten"unddie altorientalischeChronologie.Mitteilungen der Deutschen Orient-Gesellschaft 83: 47-71.1956 Ein Textzum NeufahrsfestausBogazkoy.Orientalistische Litera-turzeitung 51: 101-05.1958 Hethitische Totenrituale. Series:Institut ur Orientforschung eroffent-lichung 37. Berlin:Akademie-Verlag.

108 Biblical Archaeologist Tune/September 989

The DorotResearchProfessorship 990 1991W.F.Albrightnstitutef ArchaeologyerusalemTheAmericanchools fOriental esearchs seeking pplicationsor he1990-1991DorotResearch rofessorshipt heT. F.AlbrightnstitutefArchaeologyn Jerusalem. he Professorships for seniorscholarsworkingn the areaof ancientNearEasterntudies,ncluding ncientSemiticanguages,iterature,rtandreligion,rehaeology,nthropology,biblicaltudies,pigraphy,eography,nd elatednterdiseiplinaryields.The primary urpose f the awards to encourage major esearchproject,whichmusthavean earlypublicationate,contributeo theunderstandingf thecultures ndpeoples f theancientNearEast,andhelpadvanceesearchn theappointee'siscipline.The Professorshiprovides n award f $30,000-a $22,000 stipendplus heuseof a furnishedpartmentndpartial oard t heAlbrightn-stitute.Residencet heInstitutes a requirementftheaward.) ecauseoneof hegoals f heawards toprovidesettingnwhichoreigncholarscanparticipaten andenhance cademicifeattheInstitute,heawardsnormallyotopen opersons lreadyivingn Israel.Theappointmentsfora period f from10 to 12 months,ffectiven July1, 1990.In additiono research,he DorotProfessors expectedo givea semi-popularecture, ither s partof the Rockefellerecture eries, ointlysponsoredy theAlbrightnstitutendHebrewUnionCollege, r n anequivalentorumagreedupon by the director f the Institute. heProfessor illberequiredoconduct seminarnresearcht heAlbrightandserve s a resource ersonor hecommunityf scholarshere.TheProfessor illalsobe expectedo participaten the ifeof the academiccommunityn Jerusalem.Within ne month fter he end of the appointment,he Professor ustcompile report fresults chieved uringheappointmentnd end ttotheProfessorshipelection ommittee.Aportion f the stipendwillbewithheld ntil hisreports received.)n addition,he Professor illberequiredo submit brief eport bouthisor heraccomplishmentsndexperiencesorpublicationn theappropriateSORournal.Applicants ust ave Ph.D. r tsequivalent.pplicationsor he 1990appointmentustbe postmarkedo later hanDecember 15 1989.The awardwillbe announcedn January 0, 1990. Onlycompletedapplications,ith detailedesearchroposal,equiredttachments,ndletters f reference, illbe consideredytheselectionommittee.Applicationsnd letters f referencehouldbe sentto the SelectionCommitteeorthe DorotProfessor, are f heAmerican choolsofOriental Research The Rotunda Suite 354 711 West 40thStreet BaltimoreMD21211.For pplicationaterialsndadditionalinformation,ontactheASOR dministrativeffices t 301) 889-1383or,byfax,at (301) 889-1157.

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The Religion of the Hittites - Beckman