Responsible for the Organization of the cult, observance of the cult calendar, and
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- 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- An unpublished text 1320/z which mentions the Storm-god of Ziplanda (obv. 8’, IO 1 ) and Anzili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 )
- Practically only from texts found in the Hittite Capital Hattusa. Naturally, this knowl-
- KBo 9.143 iii 10; KUB 35.107 iii 10. Cf. Watkins 1993: 469.
- The eategory of tutelary gods, referred to in Hittite texts by the logogram
Appropriate supply of gods and temples. Negligence in any aspect eould bring down
The anger of the gods and ali due calamities on the fand and ruler.
At this point, it is deemed essential to comment briefly on the nature of the sour-
Ces upon which the reconstruction of Hittite festivals is based. The description of
Cult ceremonies in the preserved texts is never a protocol of specific events, but rather
A prescriptive scenario of sorts for celebrating a given festival, or - to put it even
More dearly - a set of stage instructions for the organizers. All through the exist-
En.ce of the Hittite state, these texts were copied repeatedly and edited in changed
Versions, especially in the case of the most important festivals. The new editions
And different versions of the festival description are evidenee of changes it under-
Went over time. On the other hand, copyists offen simplified and abbreviated the
Original texts for their own, immediate needs, making them into a praetical remind-
Er of what should take place during a ceremony. After all, more detailed descrip
Tion;-; were always to be found on separate tablets kept in the archives of Hattusa.
An extreme case in point are the outline tablets of the two great festivals of
AN.DAH.SUM and nuntarriyasha from the late phase of the Empire period (see 3.2,6).
Another source for studying the Organization of festivals are the so-called MELQETU
Lists of food products and other goods received by those participating in a ceremo-
ny. i3 ° These texts are of limited value for understanding the course of the func-
Tions, but fchey are sometimes, unfortunately, the chief source of our knowledge, as
In the case of the important festival celebrated in Old Hittite times in Ziplanda (see
Below).
Similar lists appear among the texts describing the already mentioned KI.LAM
festival.' 594 This festival took place in Hattusa and was addressed to the gods of
the Capital and nearby centers (especially the holy eitles of Arinna and Ziplanda),
Worshiped in the state cult. The royal couple and the prinees participated along-
side the priests (including those from Arinna and Ziplanda) and the ERES.DINGIR-
Cf. Singer 1983; 14?ff.
394 Singer 1983; 1984; van den Hout 1991-1992; Haas 1994a: 748£f.; Klinger 1996: 236ff.; Soysal
Biga 2002: Groddek 2004a: 2004b.
The Old Hittite Period
73
Priestess. It is not clear whether during the discussed period the KI.LAM festival
Lasted three days, as in the Empire period, because the preserved fragments of Old
Hittite texts substantiate only two days.
The procession was an important point of the ceremonies. It is only mentioned
In the Old Hittite texts, while a more detailed description is given in sources of the
Empire period when it was surely already somewhat different. It seems that in Old
Hittite times Images of wild animale associated with the goddess Inar were carried
Foremost in this procession. Later on, however, it became a procession of cult Sym
bols and ‘animals of gods,’ including for example figures of Seri and Hurri, the sacred
Bulle of the Human Storm-god Tessub (see 3.2.5). Also the ceremony in front of
The temple of Halki, during which governors of particular cities presented the king
With products delivered for the festival from the granaries of their city, is known
Only from later descriptions (see 3.2.6). It is assumed that only some of the cities
Mentioned in this context in New Hittite sources delivered supplies for the KI.LAM
Festival already in Old Hittite times. For instance, it is doubtful to see in this role
Already at that time the Southern cities of Hubesna and Tuwanuwa.
The procession carrying Images of wild animals, which took place on the first day,
left from the Inar temple on Büyükkale and headed for the Storm-god’s fiuwasi-sctnc-
tuary outside the city. The king visited all the temples on Büyükkale, ma.de sacri.fi-
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