206:. She is one of the only deities mentioned in it whose origin was not Hattian. Vessels in the shape of boars and leopards were used in the cult of Ḫapantali and Inar. These two goddesses were closely associated with each other, and appear together in various ritual texts. Due to their frequent association, it has been argued that presence of Ḫapantali next to a deity designated by the
217:. However, Ḫapantali could be perceived as a deity belonging to the category of LAMMA (so-called "tutelary deities") herself too. She appears in a number of Hittite treaties as one of the members of this group. She commonly occurs next to
132:
origin to her instead, but according to Haas this is implausible. He argues that cases where Ḫapantali appears in
Hattian texts reflect early contact between the two groups, similarly to references to Hattian
202:. In later periods she is particularly well attested in texts dealing with festivals and in treaties. In the list of deities worshiped during the KI.LAM festival, Ḫapantali appears alongside
166:Ḫapantali has been described as a "shepherd goddess", a characterization supported by her portrayal in myths, where she is responsible for a herd of sheep belonging to the Luwian sun god
128:. If this assumption is correct, it is possible the name can be translated as "shepherd". In an earlier publication John G. McMahon attributes
77:. She appears in a variety of texts, including descriptions of festivals, treaties, and myths. While in ritual texts she was often linked with
968:
905:
884:
299:, another ruler of the same polity. Based on these texts it is presumed she continued to be worshiped until the end of the Hittite Empire.
213:
makes it possible to presume Inar was meant instead of any other
Hittite or Luwian deities who could also be designated by it, such as
1062:
1043:
1014:
987:
930:
323:'s disappearance. In the same composition, she is also among the deities who gather under a tree while Kamrušepa purifies Telipinu.
334:, Ḫapantali appears to recite a spell after the events described in the title. The original version of the myth was written in
66:
1033:
182:, and for burning it in a hearth, which is meant to result in the rage of the other goddess involved similarly burning up.
140:
McMahon refers to Ḫapantali as a male deity. However, Haas pointed out that her gender is confirmed by a ritual text from
1091:
1086:
1081:
170:. She also appears in two rituals meant to pacify angry deities through the burning of wood, one focused on
288:
228:
in this context. Examples where she appears as one of the divine witnesses include the treaties between
315:
documented in other sources. She could also be associated with Kamrušepa's husband, the Luwian sun god
284:
825:
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178:. In the latter, documented in the text KUB 33.45+, she is responsible for providing a type of wood,
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253:
1009:. Handbook of Oriental Studies. Section 1 The Near and Middle East. Vol. 68. Leiden: Brill.
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Silva
Anatolica: Anatolian studies presented to Maciej Popko on the occasion of his 65th birthday
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900:. Handbook of Oriental Studies. Section 1: The Near and Middle East (in German). Brill.
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1057:. Dresdner Beiträge zur Hethitologie. Vol. 27. Wiesbaden: Harrassowitz Verlag.
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245:
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102:
308:
82:
895:
1005:
Hutter, Manfred (2003). "Aspects of Luwian
Religion". In Melchert, Craig (ed.).
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translation is also known; the eponymous deities are accordingly the moon good
144:, HKM 116, which refers to her as with the feminine title "queen of remedies",
347:
237:
207:
1024:
859:
117:, "river land". However, later he concluded that it was instead derived from
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1038:. Assyriological Studies. Vol. 25. Chicago: Oriental Institute Press.
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81:, in mythological context she instead could be designated as a helper of
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241:
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152:. The view that she was a goddess is also supported by Hutter and
921:
Haas, Volkert (2002). "Die Göttin Ḫapantali(ja) und die Schafe".
312:
203:
78:
826:"KBo 20.64: A Hittite Invocation Ritual Mentioning the Thunder"
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In myths, Ḫapantali typically acts as an assistant of
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initially suggested that her name was related to the
124:, "sheep". The latter proposal is also supported by
879:. Writings from the ancient world. Scholars Press.
32:
319:, and she takes care of his sheep in the myth of
190:Oldest attestations of Ḫapantali come from the
1035:The Hittite State Cult of the Tutelary Deities
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332:When the Storm God thunders Frightfully
311:, in contrast with her connection with
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69:beliefs. She is first attested in the
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836:(1–2). Walter de Gruyter GmbH: 1–16.
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97:Ḫapantali is considered a deity of
57:goddess who functioned as a divine
25:
350:in Hattic and their counterparts
198:, she is attested in a number of
61:. She was also incorporated into
824:Barsacchi, Francesco G. (2016).
982:. Atlanta, GA: Scholars Press.
1032:McMahon, John Gregory (1991).
328:The Moon that Fell from Heaven
232:and rulers such as Huqqana of
1:
830:Altorientalische Forschungen
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953:Die hethitische Literatur
37:
877:Hittite Diplomatic Texts
1053:Taracha, Piotr (2009).
978:Hoffner, Harry (1998).
101:origin by researchers.
894:Haas, Volkert (1994).
875:Beckman, Gary (1999).
842:10.1515/aofo-2016-0002
961:10.1515/9783110193794
955:. Walter de Gruyter.
346:and the weather god
194:. In the texts from
522:, pp. 143–144.
418:, pp. 145–146.
389:, pp. 219–220.
287:and Ulmi-Teshub of
192:Old Assyrian period
71:Old Assyrian period
1092:Pastoral goddesses
93:Name and character
970:978-3-11-018877-6
925:. Warsaw: Agade.
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886:978-0-7885-0551-5
594:, pp. 42–43.
174:and the other on
137:in Luwian texts.
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818:Bibliography
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796:Hoffner 1998
791:
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755:
748:Beckman 1999
743:
736:Beckman 1999
731:
724:Beckman 1999
719:
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707:
700:Beckman 1999
695:
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683:
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671:
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635:
623:
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611:
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592:Taracha 2009
587:
580:Taracha 2009
575:
568:Taracha 2009
563:
556:Taracha 2009
551:
544:Taracha 2009
539:
527:
515:
508:Taracha 2009
488:
476:
469:McMahon 1991
411:
382:
370:
358:in Hittite.
331:
327:
326:In the myth
325:
306:
293:Tudḫaliya IV
254:Tuppi-Teshub
189:
179:
165:
149:
148:MUNUS.LUGAL-
145:
139:
121:
114:
110:
103:Volkert Haas
96:
50:
46:
45:
1007:The Luwians
435:Hutter 2003
387:Hutter 2003
338:, though a
289:Tarḫuntašša
257: [
222: [
157: [
142:Maşat Höyük
51:Ḫapantaliya
1076:Categories
913:2023-07-03
362:References
283:, between
281:Seha River
250:Muršili II
248:, between
238:Shattiwaza
208:sumerogram
176:Ḫannaḫanna
135:Šulinkatte
1025:995012566
868:164704846
860:2196-6761
808:Haas 2006
640:Haas 1994
628:Haas 1994
520:Haas 2002
493:Haas 2002
481:Haas 2002
450:Haas 2002
416:Haas 2002
404:Haas 1994
375:Haas 1994
309:Kamrušepa
303:Mythology
83:Kamrušepa
47:Ḫapantali
33:Ḫapantali
18:Hapantali
998:39455874
951:(2006).
941:51004996
356:Tarḫunna
321:Telipinu
242:Mittanni
215:Kammamma
172:Telipinu
146:waššiyaš
59:shepherd
53:, was a
340:Hittite
297:Kurunta
279:of the
269:Niqmepa
246:Nuhašše
186:Worship
180:karšani
115:ḫapati-
111:ḫap(a)-
107:Hittite
67:Hittite
63:Hattian
1061:
1042:
1023:
1013:
996:
986:
967:
939:
929:
904:
883:
866:
858:
336:Hattic
273:Ugarit
265:Amurru
234:Hayasa
196:Kanesh
130:Hattic
119:Luwian
109:words
99:Luwian
55:Luwian
864:S2CID
344:Kašku
317:Tiwaz
261:]
226:]
219:Karzi
211:LAMMA
168:Tiwaz
161:]
87:Tiwad
1059:ISBN
1040:ISBN
1021:OCLC
1011:ISBN
994:OCLC
984:ISBN
965:ISBN
937:OCLC
927:ISBN
902:ISBN
881:ISBN
856:ISSN
354:and
352:Arma
348:Taru
313:Inar
295:and
275:and
252:and
204:Inar
122:ḫawa
79:Inar
65:and
957:doi
846:hdl
838:doi
271:of
263:of
240:of
1078::
1019:.
992:.
963:.
935:.
862:.
854:.
844:.
834:43
832:.
828:.
500:^
457:^
442:^
423:^
394:^
267:,
259:de
236:,
224:de
163:.
159:de
150:aš
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1067:.
1048:.
1027:.
1000:.
973:.
959::
943:.
916:.
889:.
870:.
848::
840::
20:)
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