339 BIBLIOTHECA ORIENTALIS LXVIII N° 3-4, mei-augustus 2011 340 early pantheon is repeatedly given in KBo 4. 13: II 9-11’, III 28-30’, IV 14-16; on this text cf. M. Forlanini, “The Offering List of KBo 4. 13….”, SMEA 49, 2007, 259-280). But in this early period we do not find with them the Storm God of Nerik, as assumed by the author; this shrine never appears in old Hittite historical texts, nor in the Offering List of KBo 4. 13. Among the sanctuaries that, according to Popko, should have been added later on, Kummanni was probably already an important religious centre at the beginning of Hittite his- tory, since it is mentioned in CTH 3, B Obv. 17’ (cf. H. Otten, Eine althethitische Erzählung um die Stadt Zalpa, StBoT 17, Wiesbaden 1973, 10-11). In an overview on the economical aspects of the holy cities the author mentions king’s religious foundations, and distributions of goods from palaces or even from private individuals; we may remember that also the Hittite dynasts of Tumanna and Isuwa were sending part of the spoils coming from their military activity on the empire’s borders to several religious institutions all HETTITOLOGIE through the kingdom. Only for the sanctuary of Karahna we possess a complete inventory text, listing deities, festivals POPKO, M. — Arinna. Eine heilige Stadt der Hethiter. (Stu- and religious personal (perhaps more than five hundred peo- dien zu den Bogazköy-Texten, 50). Verlag Otto Harras- ple: see Darga, Karahna ≥ehri kült-envanteri, Istanbul 1973), sowitz, Wiesbaden, 2009. (24 cm, XIV, 125). ISBN whose content recalls the words of Strabo about the Pontic 978-3-447-05867-4. ISSN 0585-5853. / 38,-. holy city of Carana (Sebastopolis/Sulusaray) at the end of the first century BC. For all the other main Hittite sanctuaries we The author of the book under review, Maciej Popko, is the lack such specific information and the evidence must be col- dean of Polish Hittitology (on his scientific achievements cf.: lected from many different texts and fragments; this research P. Taracha, “Hittitology in Warshaw: Past, Present and has been performed so far for Nerik (Haas, Future”, 62, 2009, 216-218), his main research field Der Kult von RO , Roma 1970), Samuha (Lebrun, being Hittite religion (we owe to him a synthesis of this com- Nerik Samuha, foyer reli- , Louvain-la-Neuve 1976) and Zip- plex matter: , Warsaw 1995). In the gieux de l’empire Hittite Religions of Asia Minor palanda (Popko, .). Unlike these books, Popko does not last years he devoted himself to the study of the main sanc- o.c want to treat here all the topics connected with Arinna, but tuaries of central Hatti, beginning with Zippalanda ( Zippa- restricts himself to the definition of the pantheon and to the , THeth 21, landa, ein Kultzentrum im hethitischen Kleinasien evidence on the cults and the religious topography of the city. Heidelberg, 1994); like that on Zippalanda, his book on In the second chapter the author studies the journey of the Arinna was also preceded by several articles developing spe- king from Hattusa to Arinna, through Kulella and Matella and cific details. three or four cult installations called GIS - (“Wald, The aim of M. Popko is expressed in the Introduction and, warhuizna Hein”). This journey, during less than one day, is known at the end, in the “Rück und Ausblick”: he wants to collect from different fragments providing interesting details on the all the fragments pertaining to Arinna’s cult in order to create cult places in the two localities and on the road. Popko cur- a corpus. He defines the criteria used to select these frag- sorily mentions the one day’s journey of the king from ments among others, and the limits of his book, which is Tahurpa to Arinna in the fifth day of the -festi- intended to be a preliminary work and a database for further nuntarriyasha val, but does not consider the journeys from Arinna to Hat- studies. A list of the texts and fragments taken into account tusa and from Hattusa to Matilla and to Arinna mentioned in is given in chapter 13. Anyway all the passages that may be VBoT 68. At this point, it is worthwhile remembering that we useful for his purpose are given in transliteration and transla- know of a land or a district ( ∑ ) of Arinna, mentioned tion (a commentary on some specific points may be found HAL U in the land donation to Sahurunuwa (CTH 225 I 32-34); a in: P. Taracha, 4, 2009, 167-180). Palamedes village of this land, Zitakapisa, may be also found in the first The first chapter is devoted to the holy cities ( ) hieropoleis list of the above mentioned VBoT 68 together with Matilla existing in ancient Anatolia from the Bronze Age to the clas- and Hallapiya, both connected with the cult of Arinna; hence sical period, and notably to their status in the Hittite empire. the inference that this list may include (the) villages belong- He mentions the three main shrines of Hattusa, Arinna and ing to the province of Arinna (cf. M. Forlanini, “La prima Zippalanda and notes that, according to the Bronze Tablet, lista di VBoT 68 e la provincia di Arinna”, 22, 1980, the religious life of these three shrines followed the same spe- SMEA 71-80). Arinna was located at less than one day’s journey cial rules (4-5, n.7; cf. also G. Torri, “A ‘New’ Prayer from from Hattusa, but not in the immediate outskirts of the capital, the ‘House of the Slope’”, in: Pax Hethitica. Studies on the since she was the centre of a district. We know that Tahurpa , Hittites and Their Neighbours in Honour of Itamar Singer could be reached from Hattusa, like Arinna from Tahurpa, in Wiesbaden 2010, 367). As a matter of fact the Storm God of one day; since Tahurpa was located to the east of Hattusa, Zippalanda, the Sun Goddess of Arinna (together with Mez- Arinna should be sought 20 to 25 km. north or south of Hat- zulla), and the Protective Deity (Inar) of Hattusa were at the tusa, and a southern position may be preferable because head of the local pantheon of Hattusa since the beginning of Arinna, so far we know, was never exposed to attacks by the the Hittite state, when the city became the residence of the Kaskean tribes (cf. M. Forlanini, “The Central Provinces of kings (in my view an example of the role of this triad in the Hatti, an Updating”, in: New Perspectives on the Historical 994700_Bior_2011_3-4_01.indd4700_Bior_2011_3-4_01.indd 286286 221/10/111/10/11 009:189:18 341 BOEKBESPREKINGEN — HETTITOLOGIE 342 Geography and Topography of Anatolia in the II and I Mil- Chapter 9 deals with the temple personnel of Arinna, from lennium B.C., Eothen 16, Florence 2008, 161-163). the various kinds of priests and priestesses to the kitchen In the third chapter, dealing with the basic information personnel. According to Popko the king had the function of about Arinna, the author studies the name of the city, whose great priest. Among the priestesses, the zintuhi women, bear- meaning is inferred from the logographic writing PÚ-na (PÚ, ing the name of the third goddess of Arinna, deserve particu- previous reading TÚL, “source”) commonly used for lar consideration, because of the text CTH 736 — “words of Arinna; he takes into consideration both a Hattian and a Hur- the Zintuhi-priestess(es) in the temple of the Sun God(dess) rian etymology; but the former is quite uncertain, since the in front of the king” —, containing recitations with Hattic Hattian word for “source” is uri and not ari (cf. Soysal, wishes for Labarna and Tawananna (cf. G. Torri, Die heth- Hattischer Wortschatz in hethitischer Textüberlieferung, itische Tontafelkataloge aus Îattusa (CTH 276-282), StBoT HdO, Leiden 2004, 318-319 ). A Hittite word arinna- is not 47, Wiesbaden 2007, 36-37). attested, but this place-name and a derivative form are also In the following chapter the author treats the presence of known in contemporary western Anatolia (Arinna in Arzawa, other kinds of inhabitants of Arinna: dignitaries, palace func- according to the Annals of Tuthaliya I (II), KUB 23. 11 II tionaries and artisans. The men of Hallapiya, taking part in a 7’, and mount Arinnanda on the coast, according to Mursili’s ritual wrestling with the ALAM.ZU-men, are correctly clas- II Annals, third year). Popko avoids here to outline a history sified by Popko as “Leute aus den Nachbardörfern” (Hal- of Arinna or of her goddess (for which one may refer to the lapiya occurs in the above mentioned list of VBoT 68). The concise treatment of D. Yoshida, Untersuchungen zu den presence in Arinna of acrobats and sword eaters reminds us, Sonnengottheiten bei den Hethitern, THeth 22, Heidelberg as Popko notes, of the reliefs of the sphinx gate at Alaca 1996, 54-61). Höyük, an evidence favouring — but not proving — the Chapter 4 is devoted to the topography of the city, not a identification of this archaeological site with Arinna, whereas large settlement indeed, with only one main gate (KÁ.GAL). Popko still prefers to identify it with Zippalanda. The author here is mainly concerned with the presence and As for the festivals performed in Arinna (chapter 11) the relative position of different buildings, among them: the author remarks that, during the great AN.TAH.SUM and king’s palace (halentu-) and the queen’s residence, the tem- nuntarriyashas festivals (taking place respectively in the ples of Mezzulla and Hulla, the storehouses of Arinna rep- spring and the autumn of each year) the king visited Arinna resenting other towns of the empire (p.