To Arinna. On the way, he performed rituals at holy groves near the towns of Kulil-

La and Matilla by the stelae of the Sun-goddess, Mezzulla and Storm-god, and in the

City itself for the Sun-goddess, Mezzulla, Zintuhi, Mountain-god Hulla and the local

Storm-god. After the celebrations in Arinna (ninth day) the king returned to Hat

tusa, where on the eleventh day the ‘years’ were carried symbolically to the heSfa-

House, Celebrations for Ziparwa, the Sun-goddess of the Earth and the Storm-god of

Hatti (in his extramural Auwasi-sanctuary) took place in the following days, and

then, already in the temples on the acropolis Büyükkale, for Tessub of Halab (a few

days of celebrations), Inar (°LAMMA), War-god, Hannu, and in the shrine of

DINGIR.MAH for Katahhi, Sulinkatte (D U,GUR), Hasamili and Ea. Rituals were

Then performed in the gardens for Ea and the LAMMA god of Taurisa, in the

Temple of Sauska of Hattarina and in the garden of Askasepa. Afterwards the ruler

visited again the temples on Büyükkale, this time the sanctuary of Ea and for the

Second time those of DINGIR.MAH and Inar (D LAMMA). The last days of the festi

Val the king spent visiting successively Haitta, cult place of the Tutelary God of the

Countryside, the Piskurunuwa mountain with an enclosure for the sacred deer of

815 Güterbock I960; 1964b: 62ff.; Houwink ten Cate 1986; Zinko 1987; Popko --- Taracha 1988; Badali

- Zinko 1989; Haas - Wegner 1992; Yoshida 1992; Haas 1994a: 772tf.; Houwin! k. ten Cate 2003.

KUB 19.22 If. (with its duplicate KBo 14.42). Houwink ten Cate 1966: 27f.; 1986: 109; cf. also

Haas 1994a: 772.

C

140

Hittite Anatolia

The Sun-goddess, the sanctuary of the Sun-goddess of Arinna at Harranassi, the

Temple of the local Storm-god in Ziplanda and the sacred precinct on the nearby

Daha mountain, and finaily the tempies of the gods of Ankuwa.

The other great state festival known as EZEN nuntarriyashas, or the Festival of

‘Despatch’ had a similar program, The king celebrated it in autumn, upon returning

frorn whatever military expedition he was on. 8t ‘ In the rule of Tuthaliya IV it lasted

Days, like the AN.DAfJ.SUM festival. One of the outline tablets gives the begin-

ning of the celebrations as rituals for Tarbunt / Tessub muwattalli in Katapa. 8 ' 8 This

Suggests that the calendar of the festival was established under Mursili II, who

Resided in the town during the last years of his reign. From Katapa the ruler went to

The sanctuaries of the Sun-goddess in Tahurpa (where the queen celebrated the rites

Herseif) and Arinna. On the sixth day he returned to Hattusa, making offerings on

The way in the holy grove near Kulilla. During this time Zithariya visited several

Localities, including Hakkura, where in a sacred grove rituals were performed for

The Thousand Gods of Haiti and the goddess Tashapuna. Upon returning to the

Capital, the king worshiped all the gods in their tempies on Büyükkale. In the next

Days, either he or the prince in his stead, or eise the ERES.DINGIR-priestess or

Someone from the palace staff, performed rituals in the tempies on the acropolis,

The most important ones being those in the shrine of Tessub of Halab. Some of the

ceremonies were supplied from the treasuries (‘palaces’) of the towns of Nenassa,

Tuwanuwa and Hubesna. On the twelfth day the king went on a four-day circuit to

Harranassi, Ziplanda, Katapa (here the king offered to the Storm-god of Nerik) and

Tahurpa, after which he returned to the Capital via Nirfeanta and Tippuwa. On the

sixteenth day, a ceremony replacing the actual ‘road to Nerik’ took place in the house

Of the intendant. For the next days rituals were celebrated in Hattusa.

An analysis of the outline tablets and the colophons reveals changes that occurred

In the program of the two festivals in later periods. Hattusili III included the spring

And fall festivals, celebrated traditionally in accordance with the agrarian calendar,

In the AN.DAH.SUM and the EZEN nuntarriyashas ceremonies respectively.