171:
20:
303:
178:
Luwian rulers and traders left behind several inscriptions, from the 11th century BC onwards, which provide rich evidence about the religion of the Iron Age
Luwians. Among these are depictions of the deities, in the form of statues or rock cut reliefs in the style of Hittite rock reliefs. Many images
179:
are known from Melid in particular, which were created by one especially pious king of the 10th century. The reliefs show the king giving libations before a number of deities. One of them also depicts an image of the weather god's battle with a snake-like demon, which recalls the
Hittite myth of
355:
According to Late Luwian texts, Tarhunz gave the king royal power, courage, and marched before him in battle. He brought victory and conquests. In curse formulae, Tarhunz is called upon to "smash enemies with his axe." Often he is referred to as "Tarhunz of the
Heavens". His most important cult
478:
was a guardian god. His animal was the deer and his name was written in hieroglyphs with a deer's antlers. In Late Luwian texts, he is connected to the wilderness and serves as a god of the hunt. He is depicted as a god armed with bow and arrow, standing on a deer. His partner is the goddess
469:
and is often referred to in inscriptions as "Harranian Arma". He is depicted as a winged and bearded god with a crescent moon on his helmet. His name was written in Luwian hieroglyphs with a lunette. In curse formulae he is asked to "spear" the victim "with his horn."
394:
In late Luwian reliefs, Tarhunza is depicted as a bearded god with a short skirt and a helmet. In his right hand he bears an axe or a hammer and in his left hand he holds a bundle of thunderbolts. Often he is shown standing on a bull, like the
336:, his chariot was pulled by horses, not bulls. Usually, the weather god takes on clear traits of a fertility god, as in Late Luwian images showing Tarhunza with bunches of grapes and ears of grain. One of his epithets,
566:
derives from Kubaba remains uncertain. The late Luwian king of
Carchemish invoked her as "Kupapa, great queen of Carchemish". In curses, Kupapa is called upon to attack the enemy from behind or to unleash her
391:. Near the relief is a natural spring, which underlined the fertility aspect of the weather god. Cows and sheep were offered to him as sacrifices, in the hope that he would make the grain and the wine grow.
788:
Ancient
Western Asia Beyond the Paradigm of Collapse and Regeneration (1200-900 BCE): Proceedings of the NYU-PSL International Colloquium, Paris Institut National d’Histoire de l’Art, April 16–17, 2019
454:
was the moon god and appears in a large number of theophoric personal names (e.g. Armaziti, "Man of Arma"), suggesting that he was a popular deity. In the Iron Age he completely merged with the
66:
The Luwian religion can be divided into two periods: the Bronze Age period and the Iron Age or Late Luwian period. During the Bronze Age, the
Luwians were under the control of the
593:, who is his sister according to Hittite texts. Along with Tarhunz he marches ahead of the general in battle and "seizes victory from the enemy." His epithet is "mountain king."
507:
in Late Luwian texts. This largely unknown deity was called upon in curses to feed an enemy to his dogs or to eat the enemy himself. Šanta was identified with the
Babylonian god
78:. Although a hieroglyphic script existed in the Bronze Age, which was used for writing Luwian, there are only a few known religious texts of the Luwians from the Bronze Age.
128:(c. 1900 BC), where some people bear clearly Luwian names, including theophoric names. These indicate that Šanta and Runtiya were worshipped as deities in this period.
646:
Oreshko, Rostislav (2021). "In Search of the Holy Cube Roots: Kubaba—Kubeleya—Κύβεβος—Kufaws and the
Problem of Ethnocultural Contact in Early Iron Age Anatolia".
396:
50:. It was strongly affected by foreign influence in all periods and it is not possible to clearly separate it from neighbouring cultures, particularly Syrian and
131:
In
Hittite text, pieces of Luwian language often appear in magic rituals, intended to bring rain or heal the sick. These give an important role to the goddess
790:. Edited by Maria Grazia Masetti-Rouault, Ilaria Calini, Robert Hawley and Lorenzo d’Alfonso. New York, USA: New York University Press, 2024. pp. 195-204.
446:
was the wife of Tiwad and mother of the guardian god
Runtiya. She played an important role in magic rituals. In Late Luwian sources, she is not attested.
801:
Réveilhac, Florian (2024). "In the Name of Gods. In Search of Divine Epithets Through Luwic Personal Names". In Alaya Palamidis; Corinne Bonnet (eds.).
276:
735:
717:
515:
148:
609:
344:, which was at one point the capital of the Hittite empire. Tarḫunt piḫaššašši was even chosen as the personal guardian god of King
511:
in the Bronze Age. His cult endured in Cilician Tarsos until classical antiquity where he was identified with Sandan-Herakles.
818:
747:
663:
613:
was a grain goddess, who was worshipped along with Matili and the wine god Tipariya. She is related to the Hurrian god
773:
729:
712:
691:
Adam Hyllested: "Hittite arma- 'moon' and Indo-European rites of passage." IE Matters Even More, Copenhagen 2011.p.1
837:
259:
element, which included Syrian and Babylonian influences, becomes visible later on, with deities like Iya,
589:), standing on a mountain, who was her son according to Hittite sources. The latter is often named with
542:
was one of the most important goddesses of the Late Luwian pantheon. Her attributes were a mirror and a
842:
529:
are only attested indirectly in Late Luwian names. In the Bronze Age, the former was known as Gulza.
401:
328:(Nominative: Tarḫunz, Tarhunzas) was the weather god and chief god of the Luwians. Unlike Hittite
281:
174:
Late Luwian relief from Melid with the weather god and a companion, battling a serpentine monster
170:
108:
The Luwian religion is attested up to the early Roman period in southern Anatolia, specially in
554:, but in the Iron Age, her cult spread over the whole of Anatolia and she was adopted by the
500:
427:
286:. In the Iron Age, there was also direct influence from Babylonian religion (e.g. Marutika =
786:
Mouton, Alice. "The gods in Luwian religious formulas: Second and First millennia BCE". In:
480:
422:
341:
120:
The earliest evidence of the Luwians comes from the Old Assyrian archive of traders at the
35:
23:"Kupapa, Great Queen of Karkamis" was among the most important deities of the later Luwians
795:
8:
803:
What's in a Divine Name?: Religious Systems and Human Agency in the Ancient Mediterranean
136:
90:
54:. The Indo-European element in the Luwian religion was stronger than in the neighbouring
251:
can be pointed to as the typical Luwian gods, which were always worshipped (the Syrian
121:
814:
769:
743:
725:
708:
659:
195:
According to the evidence of theophoric personal names from ancient Anatolia, mainly
426:(Nom.: Tiwaz) was the Sun god. The Luwians had no female sun deity like the Hittite
361:
806:
791:
651:
538:
413:
also indicate local weather gods, of which nothing more is known than their names.
252:
75:
55:
51:
144:
520:
215:. Similar traces, but with clear differences, can be seen in the religion of the
71:
388:
307:
275:. Unlike the Hittite religion, the Luwians were not significantly influenced by
753:
208:
810:
655:
352:, which carried Zeus' thunderbolt, derives its name from this Luwian epithet.
153:
831:
460:
376:
159:
102:
597:
449:
345:
329:
85:
formed in northern Syria and Southern Anatolia, which came partially under
82:
47:
441:
543:
455:
333:
320:
272:
585:. She is depicted as an enthroned goddess together with Saruma (Hurrian
93:
by the 8th century BC. Important Luwian centres in this period included
551:
410:
380:
94:
43:
39:
586:
264:
582:
559:
435:
260:
180:
132:
504:
384:
365:
256:
212:
200:
140:
86:
67:
491:
204:
203:, the Luwian religion survived into the Roman period. The cult of
614:
555:
547:
474:
349:
268:
220:
216:
196:
125:
109:
31:
648:
Linguistic and Cultural Interactions between Greece and Anatolia
438:("Beloved of Tiwad") referred to him as "Tiwad of the Heavens".
30:
was the religious and mythological beliefs and practices of the
19:
590:
563:
526:
508:
484:
466:
357:
291:
287:
184:
302:
602:
387:
depicted him with ears of grain and bunches of grapes on the
360:, where a cult went back to the Bronze Age. The Hittite king
310:
shows King Warpalawas in front of "Tarhunza of the Vineyard."
98:
605:
as a winged goddess with an axe, standing upon two birds.
294:/Baltis), especially in the way the gods were depicted.
581:
was the Late Luwian name of the Hurro-Syrian goddess
499:
was a death-bringing god, named along with the dark
340:("of the thunderbolt") was especially venerated in
81:After the collapse of the Hittite empire, several
532:
16:Religion of the ancient Luwian people of Anatolia
829:
805:. Berlin, Boston: De Gruyter. pp. 471–488.
650:. Leiden, The Netherlands: Brill. p. 132.
135:. However, local cults are also attested, like
348:. It is assumed that the Greek winged horse,
158:, which is thought to be in the area of the
223:, who were close relatives of the Luwians.
550:. Originally she was the civic goddess of
255:probably also belongs to this group). The
800:
601:is depicted on the Late Luwian relief at
301:
169:
162:, belongs to the Luwian religious zone.
18:
740:Religions of second millennium Anatolia
645:
231:The Luwian pantheon changed over time.
112:, mostly in theophoric personal names.
830:
190:
483:, who was identified with Kubaba in
314:
89:influence and were conquered by the
796:10.18574/nyu/9781479834648.003.0011
290:) and Aramaean religion (Pahalat =
13:
780:
14:
854:
434:("father"). The Late Luwian king
297:
768:Band 1,68). Brill, Leiden 2003,
416:
61:
760:In: H. Craig Melchert (Hrsg.):
697:
371:As "Tarhunza of the vineyard" (
211:, where he was identified with
147:). The pantheon of the city of
42:, which is detectable from the
685:
672:
639:
626:
558:as Kufaws/Kubaba. Whether the
533:Deities adopted from elsewhere
430:. One of Tiwad's epithets was
409:Late Luwian inscriptions from
368:as priest and king of Aleppo.
1:
620:
115:
707:; HdO, Bd. 68, Boston 2003.
7:
766:Handbuch der Orientalistik.
758:Aspects in Luwian Religion.
165:
10:
859:
680:Aspects in Luwian Religion
634:Aspects in Luwian Religion
226:
74:, a close relative of the
811:10.1515/9783111326511-024
656:10.1163/9789004461598_008
703:H. Craig Melchert (Ed):
375:), he was worshipped in
722:Religions of Asia Minor
364:had appointed his son
311:
183:and the Greek myth of
175:
24:
428:Sun goddess of Arinna
397:Weather god of Aleppo
305:
173:
22:
514:The goddess of fate
36:Indo-European people
838:Anatolian mythology
525:and the plague god
546:. Her partner was
373:Tarhunzas Tuwarsas
312:
191:Classical Anatolia
176:
83:Late Luwian states
25:
820:978-3-11-132651-1
748:978-3-447-05885-8
724:; Warschau 1995.
665:978-90-04-46158-1
315:Tarhunz / Tarhunt
70:. They spoke the
850:
843:Luwian mythology
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692:
689:
683:
678:Manfred Hutter:
676:
670:
669:
643:
637:
632:Manfred Hutter:
630:
524:
464:
405:
285:
277:Hattian religion
157:
76:Hittite language
56:Hittite religion
52:Hurrian religion
46:until the early
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781:Further reading
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571:hound on them.
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207:is attested at
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168:
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72:Luwian language
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28:Luwian religion
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5:
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418:
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362:Šuppiluliuma I
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298:Luwian deities
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60:
15:
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776:, S. 211–280.
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736:Piotr Taracha
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417:Other deities
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160:Sakarya River
155:
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145:Ereğli, Konya
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62:Periodisation
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37:
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718:Maciej Popko
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389:İvriz relief
372:
370:
354:
346:Muwatalli II
337:
332:and Hurrian
325:
319:
318:
308:İvriz relief
248:
244:
240:
236:
232:
230:
194:
177:
130:
119:
107:
80:
65:
48:Roman empire
27:
26:
762:The Luwians
705:The Luwians
544:pomegranate
519: [
459: [
400: [
356:centre was
342:Tarḫuntašša
280: [
152: [
832:Categories
621:References
552:Carchemish
411:Arslantepe
381:Warpalawas
338:piḫaššašši
137:Ḫuwaššanna
116:Bronze Age
95:Carchemish
44:Bronze Age
40:Asia Minor
501:Marwainzi
443:Kamrušipa
436:Azatiwada
181:Illuyanka
133:Kamrusepa
91:Assyrians
682:; p. 223
636:; p. 215
562:goddess
560:Phrygian
505:Nikarawa
503:, as is
456:moon god
385:Tuwanuwa
366:Telipinu
330:Tarḫunna
213:Heracles
201:Lycaonia
166:Iron Age
149:Ištanuwa
143:(modern
87:Aramaean
68:Hittites
615:Kumarbi
610:Kumarma
587:Šarruma
556:Lydians
548:Karhuha
475:Runtiya
379:. King
350:Pegasus
326:Tarhunt
321:Tarḫunz
257:Hurrian
245:Runtiya
233:Tarhunt
227:Deities
221:Carians
217:Lycians
197:Cilicia
141:Ḫubišna
110:Cilicia
32:Luwians
817:
772:
746:
728:
711:
662:
598:Sauska
591:Alanzu
579:Hiputa
575:Hipatu
569:hasami
564:Cybele
539:Kupapa
527:Iyarri
516:Kwanza
509:Marduk
485:Kummuh
467:Harran
358:Aleppo
334:Teššub
292:Baalat
288:Marduk
273:Šauska
271:, and
269:Alanzu
265:Šaruma
261:Hipatu
253:Kubaba
247:, and
209:Tarsus
185:Typhon
101:, and
603:Melid
583:Ḫepat
523:]
497:Santa
492:Šanta
463:]
423:Tiwad
404:]
377:Tabal
284:]
249:Šanta
237:Tiwad
205:Šanta
156:]
126:Kaneš
122:Karum
103:Tabal
99:Melid
34:, an
815:ISBN
770:ISBN
744:ISBN
726:ISBN
709:ISBN
660:ISBN
451:Arma
432:tati
306:The
241:Arma
219:and
199:and
807:doi
792:doi
764:(=
652:doi
577:or
481:Ala
465:of
383:of
139:of
124:of
38:of
834::
813:.
756::
742:.
738::
720::
658:.
617:.
521:de
487:.
461:de
406:.
402:de
282:de
267:,
263:,
243:,
239:,
235:,
187:.
154:de
105:.
97:,
58:.
823:.
809::
794::
750:.
732:.
668:.
654::
495:/
324:/
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