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Luwian religion was the religious and mythological beliefs and practices of the Luwians, an Indo-European people of Asia Minor, which is detectable from the Bronze Age until the early Roman Empire. It was strongly affected by foreign influence in all periods and it is not possible to clearly separate it from neighbouring cultures, particularly ...
"Luwian" is an exonym first used by the Hittites as an "ethno-linguistic term referring to the area where Luwian was spoken" [1] in Bronze Age Anatolia. It has been suggested that the name is a foreign ethnic designation ( Assyrian ) borrowed from another foreign ethnic designation ( Hurrian ) - nuwā-um . [ 2 ]
Most of the theophoric names invoking him are Luwian. [1] According to Piotr Taracha, while there was no single Luwian pantheon, attestations of him are known from all areas inhabited by Luwians, similarly as in the case of major deities such as Tarḫunz, Arma, Tiwad, Iyarri, Kamrušepa or Maliya. [26]
The Luwian god Tarḫunz worshipped by the Iron Age Neo-Hittite states was closely related to Tarḫunna, [19] Personal names referring to Tarḫunz, like "Trokondas", are attested into Roman times. [20] Tarhunna has also been identified with the later Armenian and Roman god, Jupiter Dolichenus. [21]
In the Iron Age, she nonetheless became the main goddess in the Luwian pantheon. [15] Possibly in the aftermath of the fall of the Hittite Empire, Hurrian and Luwian traditions mixed, leading to the formation of the late form of the Luwian pantheon, which included her. [72] She continued to be worshiped in Carchemish. [73]
Resheph typically received offerings either alongside other major members of the local pantheon, such as Hadabal, or alongside the goddess Adamma. [13] The latter was regarded as his spouse, though the connection between them is seemingly limited to the early tradition of Ebla. [9] They were also worshiped together in Tunip. [57]
Iyarri was associated with plague and war. [2] He was believed to cause epidemics, and was therefore also invoked in hopes of halting their spread. [3] The widespread view that he was a war god is based on his portrayal as an armed deity, on a text from the reign of Muršili II invoking him as a helper of the king in battle, and on his placement in various lists of deities, where he usually ...
Ḫuwaššanna was a goddess worshiped in Hittite religion and Luwian religion in the second millennium BCE. Her name could be written phonetically or using the logogram d GAZ.BA.BA and its variants. She was the main goddess of the city of Ḫupišna, though is also attested in association with Kuliwišna.