Hittite mythology and religion
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Hittite mythology and Hittite religion were the religious beliefs and practices of the Hittites, who created an empire centered in what is now Turkey from c. 1600–1180 BC.
Most of the narratives embodying Hittite mythology are lost, and the elements that would give a balanced view of Hittite religion are lacking among the tablets recovered at the Hittite capital
The understanding of Hittite mythology depends on readings of surviving stone carvings, deciphering of the iconology represented in
Overview
Mythology |
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Though drawing on
Hittite mythology was also influenced more directly by the
Hittite mythology is a mix of
Priests and cult sites
The liminal figure mediating between the intimately connected worlds of gods and mankind was the king and priest; in a ritual dating from the
The gods, the Sun-God and the Storm-God, have entrusted to me, the king, the land and my household, so that I, the king, should protect my land and my household, for myself.[1]: 101
The Hittites did not perform regularly scheduled ceremonies to appease the gods, but instead conducted rituals in answer to hard times or to mark occasions.[1][11] Myth and ritual were closely related, as many rituals were based on myth, and often involved performing the stories.[12] Many of the rituals were performed at pits, sites that were created to represent a closeness between man and the gods, particularly those that were chthonic, or related to the earth. This type of pit ritual is known as "necromantic",[11] because they were attempting to commune with gods of the Underworld and summon them into the living world.
The city of
"All of the land of Hatti is dying, so that no one prepares the sacrificial loaf and libation for you [gods]. The plowmen who used to work the fields of the gods have died, so that no one works or reaps the fields of the gods any longer. The miller-women who used to prepare sacrificial loaves of the gods have died, so that they no longer make the sacrificial loaves. As for the corral and the sheepfold from which one used to cull the offerings of sheep and cattle – the cowherds and shepherds have died, and the corral and sheepfold are empty. So it happens that the sacrificial loaves, libation[s], and animal sacrifices are cut off. And you come to us, oh gods, and hold us culpable in this matter!"[1][a][full citation needed]
Obviously, the preservation of good relationships with deities that were closely affiliated with nature and agriculture, such as Arinna, would have been essential. If the balance between respect and criticism was significantly shifted, it could mean disfavor in the eyes of the gods, and likely a very unlucky harvest season at the very least. Despite this danger, the Hittites mostly communicated with their gods in an informal manner, and individuals often simply made requests of the gods without the accompaniment of rituals or the assistance of priests when the occasion was casual. The Hittites also utilized associations with the divine in a way similar to the ancient Egyptians, using the will of the gods to justify human actions.[8]
Deities and their myths
The Hittites referred to their own "thousand gods", of whom a staggering number appear in inscriptions but remain nothing more than names today.[14][15] This multiplicity has been ascribed to a Hittite resistance to syncretization: Beckman (1989)[1] observes "many Hittite towns maintained individual storm-gods, declining to identify the local deities as manifestations of a single national figure."[1]: 99 The multiplicity is doubtless an artifact of a level of social-political localization within the Hittite "empire" not easily reconstructed.
In the 13th century BC some explicit efforts toward
Hebat.[1]: 99 ff
Many of the Hittite myths involve a large cast of characters, usually because the central problem in the story has widespread effects, and everyone has a stake in the issue(s) being resolved. Usually the solution can only be found by working together to overcome the issue, although these are not so much wholesome morality tales, but rather more like action-based epics with an ensemble cast.
The storm god of Nerik
For example, the Hittites believed the
Because the men of Kaška have taken the land of Nerik for themselves, we are continually sending the rituals for the Storm God in Nerik and for the gods of Nerik from Ḫattuša in the city of Ḫakmišša, (namely) thick-breads, libations, oxen, and sheep.[18]
The children and grandchildren of Kumarbi
Kumarbi is the father of Tarhunt; his role in the Song of Kumarbi is reminiscent of that of Cronus in Hesiod's Theogony. Ullikummi is a stone monster fathered by Kumarbi, otherwise vaguely reminiscent of Hesiod's Typhon.
Among the crowd a few, such as
The deriliction of Telipinu
In the Telipinu myth, the disappearance of
In the end, the goddess
Slaying of the dragon
Another myth reflecting this style of plot is The Slaying of the Dragon.[8] This myth was recited during New Year rituals, which were performed to ensure agricultural prosperity in the coming year.
The myth centers around a serpent (or dragon) that represents the "forces of evil" and defeats the Storm God in a fight. The goddess Inara comes up with a plan to trick and kill the serpent, and enlists a human, Ḫupašiya, to help. Ḫupašiya is, of course, reluctant to assist without some kind of incentive, so he gets Inara to sleep with him before they carry out her scheme. Inara then invites the serpent over and they have a feast, getting so drunk that Ḫupašiya is able to tie the serpent up. The Storm God then steps in and slays the serpent himself.
Much like in the
The story also illustrates the roles that goddesses played within myth: The powerful gods provoke a fight or do something else to create the central issue of each myth, and then the goddesses clean up after them and solve everything with careful thought and good sense. Unfortunately despite their helpful interference, nature cannot return to its status quo until the god completes the final step before normality can resume: He must wake up and return to his duties, or kill the beast, or some other action that demonstrates that his power is better suited to his role than any others'.
The exchange of deities with adjacent cultures
Similar to other kingdoms at the time, the Hittites had a habit of adopting gods from other pantheons that they came into contact with, such as the
The Luwian god of weather and lightning, Pihassassa, may be at the origin of Greek Pegasus.
Depictions of hybrid animals (like hippogriffs, chimerae etc.) are typical for the Anatolian art of the period.
Myths regarding deities that were not originally Hittite were often adapted and assimilated.
The
Subtle changes like this were also made possible with her absorption or close association of other goddesses, namely
List of Hittite deities
You can help expand this section with text translated from the corresponding article in German. (March 2021) Click [show] for important translation instructions.
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It is lists of divine witnesses to treaties that seem to represent the Hittite pantheon most clearly,[20] although some well-attested gods are inexplicably missing. Sources are Volkert (2006),[21] Collins (2002),[11] Jordan (1993),[22] and others as cited.
- A'as – god of wisdom, derived from the Mesopotamian god Ea (Enki)
- Aduntarri – the diviner, primordial deity (Hurrian)
- Alalu – primordial deity (Hurrian)
- Amunki – primordial deity (Hurrian)
- Anu – primordial sky god (Hurro-Mesopotamian)
- Anzili/Enzili – consort of a weather god; invoked to aid in childbirth
- Apaliunas – tutelary deity of the city of Wilusa
- Āpi – chthonic
- Aranzah/Aranzahas – personification of the TigrisRiver (Hurrian)
- The sun goddess of Arinna – sun goddess and consort of Tarhunt
- Arinniti – sun goddess, possibly another name for the sun goddess of Mursili II was particularly devoted to Arinniti.[23]
- Arma – moon god (Luwian)
- Aruna, god of the sea and son of Kamrusepa
- Aserdus – wife of Elkunirsa, derivative of Ugaritic Athirat
- Elkunirsa – creator god and husband of Aserdus, derived from Ugaritic El
- Ellel – god of the sky, derived from the god Ellil. He is invoked in state treaties as a protector of oaths.[24]
- Gul Ses– goddesses of fate
- Ḫaḫḫima - enemy of the gods, a demon of frost who froze water, gardens, pastures, and livestock. He even froze the gods Ištanu, Zababa, Inar, Telipinu, and Tarḫunna, but he spared the brothers of Hasameli, his father. Eventually, he was subjected to the spells of his grandmother, an annanna woman, and he had to leave. (Hattian)
- Halki – god of grain
- Hannahannah– mother goddess (Hittite)
- goddess of sovereignty(Hattian)
- Hapantali– pastoral goddess (Luwian)
- Hasameli– god of metalworkers and craftsmen (Hattic)
- Ḫatepuna – daughter of the sea (Hattic)
- Hazzi – mountain and weather god (Hurrian)
- Hutena and Hutellura – collective of fate, birth and midwifery goddesses (Hurrian)
- Inara – goddess of the wild animals of the steppe (Hattic)
- Irpitiga – lord of the earth, chthonic
- Irsirra – collective of midwifery goddesses
- Ishara – goddess of oaths and love (Hurrian)
- Ištar– goddess similar to Šauška (Mesopotamian)
- Istanu– god of the sun and of judgement (from Hattic Eştan)
- Istustaya and Papaya – goddesses of destiny, spin the thread of life (Hattic)
- Iyarri – god of plague and pestilence, "Lord of the Bow" (Luwian)
- Kamrusepa– goddess of healing, medicine and magic
- Kašku – god of the moon (Hattian)
- Storm god of Kuliwišna
- Kumarbi – father of Tarhunt (Hurrian)
- Kurunta – god of wild animals and hunting, symbolized by the stag (Luwian)
- Lelwani – deity of the underworld; originally male, later female (Hattic)
- Mezulla – daughter of the sun goddess of Arinna (Hattic)
- Minki – chthonic
- Miyatanzipa – One of the deities who sat under the Hawthorn tree awaiting the return of Telipinu
- Namšarā – chthonic
- Narā – chthonic
- Weather god of Nerik
- Pihassassa – god of weather and lightning (Luwian)
- Pirwa / Peruwa – deity of uncertain nature, associated with horses
- Sandas– warrior god (Luwian)
- The weather god of Šarišša– weather god
- Sarruma– god of the mountains, son of Teshub and Hebat, associated with the panther (Hurrian)
- Šauška – goddess of love, war and healing (Hurrian)
- Sun god of Heaven – solar deity
- Sun goddess of the Earth – goddess of the underworld; source of all evil, impurity, and sickness on earth
- Sutekh– weather god, possibly another name for Teshub
- Suwaliyat
- Tarawa – collective of nursery goddesses
- Tarḫunna – weather god (Hittite)
- Tarhunt– god of thunder (Luwian)
- Taru – weather god (Hattic)
- Tašmišu – warrior god, brother of Teshub (Hurrian)
- Telipinu– god of farming (Hattic)
- Tešimi/Tasimmet – "Lady of the Palace," wife of a weather god
- Teshub – god of the sky, weather and storms (Hurrian)
- Tilla – bull god, attendant and vehicle of the weather god Teshub (Hurrian)
- Uliliyassis – minor god who removes impotence
- Ubelluris – a mountain god who carries the western edge of the sky on his shoulders (Hurrian)
- Wurrukatte – god of war (Hattic Wurunkatte)
- Zababa / Zamama – god of war, possibly another name for Wurrukatte
- Zaliyanu – deified personification of the mountain Zaliyanu
- Zašḫapuna – tutelary deity of the city of Kaštama
- Zintuḫi – daughter of Mezulla (Hattic)
- Ziparwa - weather and vegetation god (Palaic)
- Weather god of Zippalanda
- Zukki – aids in childbirth, associated with Anzili
- Zulki – the dream interpretess, chthonic
See also
Notes
References
- ^ S2CID 169554957.
- ^ Laroche, E. (1971) Catalogue des textes hittites
- ^ Bittel, K. (1970) Hattusa, the Capital of the Hittites.
- ^ Beckman (1989),[1] who cites Laroche (1971),[2] and Bittel (1970).[3]
- ^ Macqueen, J.G. (1959) "Hattian Mythology and Hittite Monarchy", Anatolian Studies.
- ^ Lebrun, R. (1985) "Le zoomorphisme dans la religion hittite," L'Animal, l'homme, le dieu dans le Proche-Orient ancien, pp 95–103, Leuven; cited in Beckman (1989).[1]
- ^ Leeming, David (2005) "Hittite-Hurrian mythology". The Oxford Companion to World Mythology. Oxford, GB: Oxford University Press. pp 185–187.
- ^ a b c Ünal, Ahmet (2001) "The Power of Narrative in Hittite Literature." Across the Anatolian Plateau, pp 99–121. Boston, MA: American Schools of Oriental Research.
- ^ a b Cammarosano, Michele (2013) "Hittite Cult Inventories — Part One: The Hittite Cult Inventories as Textual Genre". Die Welt Des Orients 43 (1), pp 63–105.
- ^ Leeming, David A. Creation Myths of the World. p. 39.
- ^ a b c d Collins, Billie Jean (2002). "Necromancy, fertility, and the dark earth: The use of ritual pits in Hittite cult". In Mirecki, Paul; Meyer, Marvin (eds.). Magic and Ritual in the Ancient World. Leiden, NL: Brill. pp. 224–241.
- ^ a b c d Bachvarova, Mary R. (2013). "Adapting Mesopotamian myth in Hurro-Hittite rituals at Hattuša: Ištar, the underworld, and the legendary kings". In Collins, Billie Jean; Michalowski, Piotr (eds.). Beyond Hatti: A tribute to Gary Beckman. Atlanta, GA: Lockwood Press. pp. 23–44.
- ^
Burney, Charles Allen (2004). Historical Dictionary of the Hittites. Scarecrow Press. p. 28. ISBN 9780810849365.
- ^ Laroche, E. (1947) Recherches sur les noms des dieux hittites.
- ^ Gurney, O.R. (1976) "Some aspects of Hittite religion", Schweich Lectures, publ. 1977, pp 4–23.
- ISBN 9780199281329, pp 286–289
- ^ Haas, Volkert (1970). Der Kult von Nerik [The Religion of the City of Nerik]. Studia Pohl (in German). Vol. 4.
- ^ Great King Arnuwanda I & Great Queen Ašmu-Nikal. A Prayer Concerning the City of Nerik. Archived from the original on 2012-02-04.
- ISBN 0691002002
- ^ Kestemont, G. (1976) "Le Panthéon des instruments hittites de droit public", Orientalia, 45 pp 147–177.
- ISBN 978-3-11-018877-6.
- ^ Jordan, Michael (1993). Encyclopedia of Gods: Over 2,500 deities of the world. New York, NY: Facts on File – via Internet Archive.
- ^ Güterbock, H.G. (1980) "An addition to the prayer of Muršili to the sun-goddess and its implications", Anatolian Studies.
- ^ Lurker, Manfred (1986 / 2004) The Routledge Dictionary of Gods and Goddesses, Devils and Demons.
Further reading
- Cohen, Yoram (2006). "Hittite GIS/GI Kurtal(i), Akkadian naB-Bu, and the cuneiform sign NAB". Journal of the American Oriental Society. 126 (3): 419–423. JSTOR 20064518.
- Corti, Carlo (2018). "Along the road to Nerik: Local panthea of Hittite northern Anatolia". Die Welt des Orients. 48 (1): 24–71. S2CID 134880821.
- Polvani, Anna Maria (2005). "The deity Imin.imin.bi in Hittite texts". Orientalia. Nova Series. 74 (3): 181–194. JSTOR 43076966.
- Popkin, P.R.W. (2013). "Hittite Animal Sacrifice, Integrating Zooarchaeology and Textual Analysis". In Ekroth, G.; Wallensten, J. (eds.). Bones, Behaviour and Belief: The Zooarchaeological Evidence as a Source for Ritual Practice in Ancient Greece and Beyond. Stockholm: Svenska Institutet i Athen. pp. 101–114. ISBN 978-91-7916-062-3.