SANGA-priests. Cf. also Popko 2001a; -328.
Содержание книги
- Ed gods of different origin: Luwian, Hittite, Hattian, and perhaps also from a local
- 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- An unpublished text 1320/z which mentions the Storm-god of Ziplanda (obv. 8’, IO 1 ) and Anzili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
The priestly College in Arirnia was eomposed of three high SANGA-priests and two high SANGA-
Priestesses, a SANGA-priestess of the local Storm-god, two GUDUig-priests associated with the
Temple of the Sun-goddess, and — at least in the Empire period - seven Iow-.ran.kmg priests, cf.
Popko 2001a.
Taggar-Cohen 2006a: 142ff.
66
HiTTlTE ANATOUA
TUE / Lu - lv ■ J& SANGA ARKUTIi d ä n pedan or appezzies SANGA). “ * SANGA-
Priestesses are encountered much more sei dom, ’ mainly in the cult of female de-
Ities; significantly, fchey played an important role in ceremonies dedicated to the
Deities of Arinna, the cult eenter of the Sim-goddess: Mezzulla, Zintuhi, Mount Hulla,
And the local Storm-god. Sometimes the cult of a god was ceiebrated in his temple
Jointly by the SANGA-priest and the SANGA-priestess.
The GUDUi 2 -priest was associated with cults beloxiging to the local tradition in
the northern and central pari of the land.°" > ‘ Some scholars identify this priest with
The kumrurn, who occurs already.in texts from the Assyrian Colony period. He
Participated in state cult practices at the side of the king or prince and appeared as
A sacrificer, and also as a reciter, summoning the gods in Hattian, for instance, during
The cult ceremonies ceiebrated by the prince visiting the cities in the north in the
Neighborhood of Zalpa and Nerik (CTH 733). The GUDUi 2 -priest, too, aecoxnplished
A magical cleansing of the royal participants in the ceremonies.
- LIM
In the group of priestesses, the Mother of the Deity (AMA.DINGIR * / Hittite
siwanzanna) played an important role. '“’ 3 Her function was also connected with the
Local cult tradition. The AMA.DINGIR-priestesses are known to have ceiebrated some
Cults independently, for instance, that of Halki, but more often than not, they
appear beside SANGA-priests and/or GUDU^-priests.
A prominent Position was held by the ERES.DINGIR-priestess (‘Lady of the
God’), 364 who acted in many ceiebrations, especially during the KI.LAM festival, to-
Gether with the king, royal couple or crown prince. Her presence in Anatolian cults
Of the pre-Hittite period is eonfirmed by mentions of a DINGIR.ERES/ UGBABTUM-
priestess in the Old Assyrian texts from Kanes. 3 ‘” > In texts from Ebla dated
To the third millennium RC, this category of priestesses is referred to by the terra
DAM.DINGIR ‘Consort of the God.’ 30 '’ In the Old Babylonian period and later, the
Popko 2001a: 329f.; 2004b; Taggar-Cohen 2006a: 1451
Taggar-Cohen 2006a: 312ff.
Taggar-Cohen 2006a: 229.fl
352 Hoffner 1996; 2007: 130, But see KUB 59.60: 8’ L ^SANGA kumran (acc,), Otten 1992: 37fl; cf.
Also Klingei’ 2003-2005: 641. For the kumrum in the Old Assyrian texts from Kanes, see now
Kryszat 2006a: 1041
Taggar-Cohen 2006a: 335fl
Amantea 1985-1986; Taggar-Cohen 2006a: 384fl; 2006b.
Kt 94/k 804 141; kt 2001/k 325 a/b 11/6,16.44. See Albayrak 2004: 8fl; Kryszat 2006a: 105.
356 Ärchi 1998; Steinkeller 1999: 122ff.
Period
67
The Old Hittite
ERES, DINGIR/ ENTU(M) 1 i£TT£7-priestesses occur in Syria and Mesopotamia in the
cult of the Storm-god Adad. 3 °' It is not to be excluded that she was a priestess of
., 358
The Storm-god in Anatolia, too, even though she played a significant role in the
Cult of different deities. In Old Hittite times, there appears to have been only one
Lady of the God residing in the Capital. In the state cult she was of equal impor-
Tance as the king, presiding over the ceremonies in his absence and also being en-
Titled to use the royal huluganni- carriage. In the light of what we know about the
ERES.DINGIR / ENTUMI UGBABTUM-priest®sses in Syria and Mesopotamia, the
idea that the Hittite Lady of the God was a princess of royal blood°”‘ is appealing
But hardly borne out by any of the surviving texts. The Lady of the God also had an
Important role to play in the festival of the goddess Teteshapi, 360 proceeding from
Hattusa to Tawiniya on this occasion. 361 There is nothing in the texts, however, to
Suggest that she was “the deity’s representative on earth.” 362
Other priests and priestesses restricted their activities to particular Centers and
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