The cult of specific deities. The tazzeli- priest is encountered solely in the cult of Zi-
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- Anna was the main deity of the city of Kanes, 134 appearing next to Assur as
- Divine patron of the king and dynasty, and the second for a deity of Kanes, com-
- On iconographic similarities sfaould be treated with due caution.
- Century BC. 168 These were the kings who bullt the greatness of the Hittite Empire
- Northern Anatolia both grew from the indigenous Hattian tradition. 1t is quite likely,
- Most important States in central Anatolia, encompassing a considerable territory in
- Hittite heartland, e.g. Ankuwa, Tawiniva and Katapa, as well as the chief god of
- Palhuna / Storm-god of Ziplanda with Katahhi / Ulza, Uliw/pasu, Katarzasu / Su-
- God of Ziplanda, Katahhi of Ankuwa, and Teteshapi, whose main cult center was
- And the Hattians. ” In myths, Hapantali appears beside the Luwian goddess Kam-
- Period the goddess’s name was usually written with the logogram LAMMA, see 3.2.1)
- Theon. Some lists of gods mention Mm next to the Storm-god and the Sun-goddess
- Nerik; accordingly, offerir.gs are made to the Storm-god of Nerik, the Sun-goddess of the Earth,
- Century BC, the ceremonial throne Halmasuit was one of the cult objects in the temple
- Geneous, reflecting the ethnic differentiation of the population of the land of Haiti.
- Tral Anatolia dropped the male solar deity under the influence of Hattian beliefe
- Traditionai structure of the local pantheon with a nature goddess at the head to
- At the time also with the logograms NIN.URTA and URAS started being used
- An unpublished text 1320/z which mentions the Storm-god of Ziplanda (obv. 8’, IO 1 ) and Anzili
- To Hattian Katahzipuri, 298 which may suggest that the goddess, who was worshiped
- Ion and the traditions of local cults in central and northern Anatolia did not change
- With war-gods and sometimes also with the deity GAL.ZU. Finde of zoomorphic vessels
- To one text, it was where people gathered during the day and the gods at
- Ready in existence in Old Hittite times. The Hittite names, however, are unknown.
- SANGA-priests. Cf. also Popko 2001a; -328.
- The cult of specific deities. The tazzeli- priest is encountered solely in the cult of Zi-
- Tions. The gods received loaves of bread and specific parts of sacrificial animals (the
- Month were celebrated already in the Old Hittite period.
- Responsible for the Organization of the cult, observance of the cult calendar, and
- Ces to fourteen divinities in the temple of the Sun-goddess of Arinna and to nine others
- Position of the texts is not very clear and neither is their content. The authors re-
- Writing. 408 Some of them are bilingual and the Hittite translation corresponds quite
- Inar and Telipinu, who had been sent by the Storm-god in search of the Sun. The
- Tamian beliefs appear through the Hurrian mediation, deeply changing the world
- Complex reasons were responsible for the change in Hittite religion under the
- Continuity and change in the Hittite state pantheon and. royal ideology of the
- Nature as a mistress of wild life ehe seems to have resembled the Luwian LAMMA
- Feste tions of Telipinu from the towns of Tawiniya, Durmitta and Hanhana, oath
- T-urned to the old Capital in the reign of Mursiii III/Urhi-Tessub (c. 1273-1267), 45J
- Two solar deities being identified with one another in ritual practice. One of the texts
- Earlier on, regardless of changes in the ideology of kingship in the Empire period.
- Longer have such solid foundations as held up to now and, indeed, one might speak
- The priestcss of Kizzuwadna, Puduhepa, the Hurrian gods of Kummanni virtually took over the
- Kulitta (no. 36), Moon-god Kusuh (no. 35), Sun-god Simige of Heaven (no. 34 ), War-
- In the local pantheon next to the Sun-goddess, Mezzulla, the Hulla mountain, Zrn-
- Importance the local deities with the Queen of Katapa in the fore. The Storm-god of
- Of Karahna appears among the most important Hittite gods. One of the gods of Ka
- Centers in the region - Zalpa and the holy city of Nerik.
- Being rebuilt, the gods of the city found shelter in nearby Utruna, where Hattu
- Zalpa. The cult of these goddesses was introduced in one of the local temples )
planda;° 6u also the hamina, who frequently acts in association with the GUDU 12 -
priest, is evidenced mainly in this citv.'” The Man of the Storm-god (LÜ U ISKUR/
D U / ’ ' tarhunalla-' 36 °) should also be connected with the Hattian tradition; he
Participated not only in the cult, but also performed magical rites, especially to
357 Archi 2001: 25 with references; Schwemer 2001: 280 with n. 1928 (Mari), 312 (Kis), 357 (Dur*
Rimus? in the basin of the Lower Diyala), 367 (Karkar), 380 (Ur), 466 (temple of Adad-Tessub
In Nuzi), 483 (temple of the bull-god Tilla in Nuzi), 555ff. (in the cult of the Storm-god BaTu
And Ishara (written D ISTAB) at Emar). On the ENTU- priestess in the cult of Ishara in Kizzu-
Watna, see 3,2.6.
Note, e.g., her role in the rites with the bull of the Storm-god in the cult of Teteshapi (KBo
25.1554'KBo 24.98 i 3’ff., KBo 31.194 obv, Iff., Taracha 2002: 14f; Pecchioli Daddi, in press) and
In the KI.LAM festival (see below).
S Taggar-Cohen 2006a: 4 1 Iff.; 2006b: 319f.
Pecchioli Daddi 1987a; 1987b; 1988; 1998c.
361 KUB 20.17+KUB 11.32 iii off.; cf. Haas 1994a: 731.
Taggar-Cohen 2006a: 385.
Pecchioli Daddi 1982; 264ff.; Popko 1994: 73f.; 1995a: 77: Arikan 2007. Contra Goetze (1947:
84 n. 16), Haas (1994a), Klinger (2003-2005), Hagenbuchner-Dresel (2006: 3), and others, the
Tazzeli should not be identified with the GUDUj 2 -pricst. See Jakob-Eost 1974; now also Taggar-
Cohen 2008a: 277.
Popko 1994: 751.; HW 2 III Lfg. 12 s.v.
Cf. Singer 1983: 64 n. 32: Pecchioli Daddi 2004: 357.
I 368 Pecchioli Daddi 1982: 32Iff., 8696t.; Ünal 1998: 67tf.; Schuol 2004: 175f.: Taggar-Cohen 2006c: 229ff,
7
I
f
:
0
Hittite Anatolia.
Elean.se a place and the participants and objects used during cult ceremonies. Simi-
Lar functions were attended by the Woman of the Storni-god,“ 67 as well as by the
M an of Zilie
L u Qgo LU 369
zi/alipuriyatalla-) ' and the ‘cupbearer’ (a/ekuttara-) (who
Could take the place of the formet), both occasionally cooperating with the Man of
The Storm-god.
Cult practices followed a set and repeatable seenario. During the more impor
Tant celebrations, like the KI.LAM festival (see below), a procession was held, in
Which cult Symbols, figures of gods and the offerings intended for them were carried
Through the city, and the sacrificial animals herded along. 373 Apart from the main
Participants - members of the royal family, priests and priestesses, and other
Temple and palace officials — there were musicians and singers of both sexes, not to
Mention dancers and acrobats. 871 If the ceremony took place in an open air sanctu-
Ary beyond the town boundary, every effort was made to provide the deity with en-
372
tertainment in the form of athletic contests' “ and various forms of cult drama, such
As a ritual combat 3 and shows with archers and men in the disguise of wild ani
Mals (faears, leopards and wolves). 374 Such shows presumably referred to hunting
Magic in their symbolic meaning.
Sacrifices to the gods in their temples and ritual feasts constituted regulär el-
ements of the ceremonies. 3 ' 0 Cult was also celebrated in royal residences, both in the
Capital and in the provincies. The palace chamber where the festival participants
Gathered together resembled the deity’s adytum in its fumishings. This may also
Explain the finde of the relief cult vases in the local palaces at inandiktepe, Htt-
Seyindede Tepesi, and elsewhere (see below).
Penchiciii Daddi 1982: 483.
Pecchioii Daddi 1982: 269f.; Nakamura 2002: 161f.; Arikan 2003; Pecchioli Daddi 2004; Schuol
2004: 176.
369 Klinger 1996: 204 with n. 304, 673, 761; Arikan. 2004; Süel — Soysal 2007; lö, 16f. Cf. also de
Marti
No 1982.
Cf. de
; Martino
1995;
now also Görke 2008.
For U
'aläm.zx.
b 'pei
Former,’ see Güterbock 1984: 95fL; Badali 1984: de Martino 1984; Güterbock
B
>: 30711; K
Dingei
C 1996: 748ff.
Ehelo
Lf 1925; Ai
xhi 1!
978: 19t’.; Haas 1.986; Carter 1988; Puhvel 1988; Ünal 1988a: 1485ff.; Haas
A
688t'.; Gi
Ilan 2
Hutter-Braunsar 2008.
Leskv
" 1928; GiJ
An 2C
Hutter-Braunsar 2008: 31f.
Jakob
(»Rost 196i
B: cf
Also Haas 1994a: 686f.
Archi
1979b; C<
Hins
1995.
The Old Hittite Pebiod
69
_ 376.. 07'T gyg LJIJQ
The actual sacrifice," which was aoeompanied by singing," music,““' and dance, ''
also followed a set scheine. After making offerings at the ‘holy plaees’ inside the
Adytum (see above), sacrifices were offered to the gods, usually described in the form
Of monotonous lists, giving the name of a deity and a short record of repeated ac-
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