Theon. Some lists of gods mention Mm next to the Storm-god and the Sun-goddess

as the third in the divine triad, 226 replacing Inar. 22 ' Concerning his nature, Kam-

(m)am(m)a could have been originally a fertility god, as suggested by a Version of

his name, Pin-Kammamma ‘child/son Kammamma’ (see below), indicating a bond

With the category of active gods of a younger generation which included both the

Storni-gods of Ziplanda and Nerik, and the fertility and Vegetation god Telipinu (see

Kam(m)am(m)a was most probably the god of a city of the same name 228 and

His advancement in the state cult presumably reflected the growing importance of

The city which even may have served as a temporary royal residence in the times of

Hantili II. 2 “ 2

Regardless of all these changes in the state cult, the sequence of making offer-

Ings to the most important gods was retained in cult practice right until the fall of

The Hittite state, beginning always with the principal triad - Sun-goddess of Arin-

Na, Storm-god and Inar/Kam(m)am(m)a/LAMMA - and ending on Day and GAL.ZU.

The king was empowered to rule by contract with the Storm-god and the Sun-

goddess of Arinna. '' Confirming this are the king’s words said during one of the

Old Hittite magical rituals: “To me, the king, the Sun-goddess and the Storm-god

Have entrusted my country and my house, and I, the king, will protect my country

And my house.” 231 The king goes on to call the Storm-god his father and the Sun-

Goddess his mother 232 According to another text, the Storm-god made the king Ms

See Popko 1999a, who follows Laroche (1973a: 851) in considering Kam(m)am(m)a a tutelary god.

This could explain why singers of Kanes sang for Kammama (IBoT 1.21 iv 8-8, Archi 2004a: 22),

Similarly as for Inar, despite the fact that he was a Hattian god.

Laroche 1946.1947: 27.

Popko 1999a: 98; cf. also Klengel 1999: 93.

230 KUB 29,1 ü 47fl, Keller man I960: 15, 28f.

KUB 29,1 i 1 /tf., Kellerman 1980: 11, 25, 118f. Cf. also Gurney 1958; Haas 1994a: 189; Garcia

Trabazo 2002: 484f.

KUB 29.1 i 24, 26, 30, Kellerman 1980: 11. 28, Cf. Neu 1974: 125f,; Houwink ten Cate 1992;

Soff.; Haas 1994a: 189; Klinger 1996: 146, 148; Garcia Trabazo 2002: 488f.

47

The Old Hittite Period

Steward, entrusting the fand of Hatti to his rule, and the king governed the land in

the god’s name: “May the Tabarna, the king, be dear to the gods! The land belongs

To the Storm-god alone. Heaven, earth, and people belong to the Storm-god alone.

He has.made the Labarna, the king, his administrator and given htm the entire

Land of Hatti. The Labarna shall continue to administer with his hand the entire

,, „233

Lana.

By the same, the cult of the main gods of the capital’s pantheon was identical fco

The state cult. The fact that the pantheon in Hattusa is headed by the Storm-god

And Sun-goddess comes as no surprise, considering that the Situation is the same in

The case of many local pantheons in central and northern Anatolia (see 3. 1. 2). The

Hattian name Tara, like Hittite Tarljuna and Luwian Tar^unt(a), refers to the whole

Category of storm-gods who were worshiped outside the Capital under a variety of

Local nanxes or nicknames. The Palaic Storm-god also bears the Hattian name or

Epithet Zaparwa/Ziparwa (cf. a simiiar epithet of the Storm-god of Hatti, Taparwasu).

The Sun in Hattian was cailed Estan, giving rise to the Hittite word istanu-.™ The

Sun-goddess of Arinna, cailed Arinnit(i/u) ‘Arinnian,’ bore the appellation Wurunse-

nui ‘Mother of the Earth,’ 230 which well reflects one of the aspects of the nature of

236

Hattian sun-goddesses ' (see 3.1.2). The goddess retained her Position as ‘Lady

Of Hai ti,’ supervising the kingship and queenship, until the fall of the Hittite king-

Dom (3.2.1).

IBoT 1.30 (with its duplicates HT 67 rev. l’ff. and KUB 48.13 rev. 9’ff.) obv. Iff.; translated by

Beckman 1905: 530. See also Güterbock 1954: 16; Archi 1979: 311; Houwink ten Cate 1992: 87

With n. 9; Haas 1994a: 1891; Starke 1996: 173; Gilan 2004: 190; ColHns 2007: 93.

234 Cf. Haas 1994a: 420ff.: Klinger 1996: 14l£f.

235 On the meaning ‘mother’ assigned to the Hattian semu (Klinger 1996: 147) or mu (Soysal 200-1:

295). see also Braun - ■ Taracha 2007: 199.

For the chthonic aspect of Wuru(n)semu/Urunzimu, see, e.g., KUB 36.89 obv., where the goddess

is summoned together with the Sun-goddess of the Earth (D EHES.KI.GÄL) from a eave near