The cult of specific deities. The tazzeli- priest is encountered solely in the cult of Zi-

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-