A god and goddess by the sacred pond in Eflatun Pmar, 28 km northwest of Fasil-

Iar.,i4 One should also note the reliefs on the town walle by the Sphinx Gate in

Alacahöyük, showing a cult scene on either side of the gate with a local storm-god

In the form of a bull and an enthroned goddess, ’ and also a reiief on an arehitec-

Tural block, undoubtedly from a cult scene, discovered in 2005 in Kayaiipmar, rep-

resenting a goddess seated on a stool, holding a bowl and a bird in her hands.' ‘ 6

There was also a huge variety of aniconic Images. Huwasi- stelae have already

Been discussed, as have been discs of solar and astral deities (e.g. Pirengir), most

offen of copper or gold, nxountain-gods worshiped in the form of ‘weapons,’ possibly

Maces (C,lo TUKUL), and kursa- bags, the worship of which lasted until the end of

The Hittite kingdom despite a progressive personification of local tutelary deities (see

One ritual proves that the same deity could be worshiped under different

forms: “He will come (and) ceiebrate the goddess (=Uliliyassi). In addition, if she

Prefers a pithos-vessel, he will make her stand as a pithos-vessel. But if not, he will

make her stand as a huwasi- stone. Or he will ‘make’ (worship) her (as) a stafcue.” 747

743

Rhyta and other kinds of vessels also appeared as images of deities. - ’

Texte from ehe Empire period mention numerous temples in the Capital and other

towns. The everyday life of the temples is illustrated in preserved instrueüons for

Temple officials. A rule of prime importance was to preserve cultic purity under-

Stood as a state of freedom from magical impact of persons, objects and substances

Considered impure, and avoiding behavior which threatened contamination. 1 ’ Hav-

Ing fulfilied hie duties, the priest could go out to meet with his family, but after that

He was required to return to the temple which would be locked up for the night.

743 Wäfler 1975; Kohlmeyer 1983: SOff.; Hazenbos 2002; Ehringhaus 2005: 70ff.; Stokkel 2005: 174f,

744 Bittei 1978*1980; Kohlmeyer 1983: 34ff.; Börker-Klähn - Meitner - Peckeruhn 1987; Börker-

Klähn 1993; Özenir 2001; Bachmann - özenir 2004; Ehringhaus 2005: SOff.

Mellink 1970; Neve 1994; Ehringhaus 2005: 6ff,; cf. also Haas 1994a: 592.

746 Müller-Karpe 2006: 217ff.

KUB 7.5 iv 11 ff., Hoffner 1987b: 276, 279; cf. also Popko 3.993: 325; Garcia Trabazo 2002: 464f.;

Hazenbos 2003: 175; HED 3: 194.

748 E.g., waksur- vessels: KUB 38.1 i l’f., von Brandenstein 1943: 101: Güterbock 1983: 204, 214,

and hutusi-vessels: KUB 38,2 iii 18fl } von Brandenstein 1943: 8f.; Hoffner 2002: 65.

CTH 264, Sturtevant 1934: Korosec 1974; McMahon 1997: 217ff.; Taggar-Cohen 2006a: 33ff.; in

General also Bryce 2002: 154ff

De Martine 2004.

The Empire Period

Apart from the priests and priestesses discussed in chapter 3.1.3, the Empire texts

Yield evidence of other functionaries connected with the cult of particular deities.

Among these are the priestesses: ammama from Tahurpa (who possibly had a part

To play in the cult of the local goddess of the same name and also participated in

the cult ceremonies in Arinna), fpuwassannallali ‘ and alhuitra serving Huwas-

sanna, isharalli in the cult of (Hamrb)Ishara, i0 " and katrali (written also with the

Akkadogram ENTÜ) in the cult of certain goddesses from Kizzuwatna, for example,

Ishara and the Goddess of the Night. In the texts, all those employed in the temple

(the hilammatta-me n, with ‘men’ standing for both sexes) are opposed to the

temple-men (LÜ MES E.I)lNGIR L/M) iD ° “who regularly cross the threshold of the

756

Gods.” This narrower term includes solely cult personnel: SANGA-priest(esse)s,

AMA.DINGIK-priestesses, singers and musicians (among others, LUMES hali(ya)ries, 7B7

”NAK/ kinirtalla-, GALA/ 'sahtaril(i)-J 77 EE BALAG.DI / ^arkammiyal-

la-‘ ’), and other groups of temple officials who are on occasion also described as

Smgmg, mcludmg the KI.SIKIL/ztrctuhes, hazgarai, and

Taptara. In some texts, the GUDLs 12 -priests are also assigned to the

Temple-men, in others, however. they are among the hilammatta- men, 760 indicating

Their lower Status among cult functionaries. Auxiliary personnel included guards, door-

Men, rcciters and diviners of both sexes, cooks and bakers, table-men, cupbearers,