Traditionai structure of the local pantheon with a nature goddess at the head to

Gether with Telipinu. This pantheon reflects beliefe going back in time to the re«

Mote past, corresponding to the communities of shepherds rather than farmers. In

269 Güterbock 1959; Haas 1982: 25ff.; Haas - Jakob-Rost 1984: 20 with references; Haas 1994a:

Ff.

Barjamovic (2005: 244ff.) suggested a location of Durmitta. (Durhumit of Old Assyrian texts)

northwest of Tapikka/Ma§at Hoyük, with the Zuliya/Qekerek river marking the border between

the territories of the t-wo cities. In my opiiüon, however, we should. rather lock for Durmitta in

The region northwest of Sungurlu, where local palaces similar to that from Inandik were recently

discovered at Hüseyindede and Boyali Höyük. For the latter site, see Tune Sipahi’s paper

(“Corumdn Batisinda M.Ö. II. Bin Yerle§imleri”) read at the 7th International Congress of

Hittitoiogy in yorum, 25-29 August; 2008.

Contra Haas (1994a: 311, 438), however, there is nolhing in the texts to suggest Identity of the

Two goddesses.

!004a: 4«

54 3, HlTTITE ÄNAT01.U

• her cities, too, the goddess eclipsed her partner in importance. Za(s)h(a)puna of

Kastama and the Queens of Ankuwa and Katapa are good examples.

272

Sun-goddesses appear as the supreme deities in other centers. “ The most im

Portant representative of this category is the Sun-goddess of Arinna, who stood at

273

The head of the Hittite state pantheon. In the local pantheon of Arinna,“ in which

The companions of the Sun-goddess included her daughter Mezzulla and grand-

Daughter Zintuhi, and the Mountain-god Hulla, neither the local Storm-god nor Teli-

Pinu played a role of any significance,

The ahsence of a male solar deity is characteristic of Hattian religion. The sun-

goddesses, on the other hand, are ambivalent in nature." They are mistresses of

The earthly sphere (for example, in connection with the fate goddesses among the

deities worshiped in the Äesto-house and in domestic cults, see 3.1.1), which is re-

flected by the epithet of the Sun-goddess of Arinna, Wuru(n)semu ‘Mother of the

Earth,’ while remaining celestial in nature as indicated by the designation the Sun

was accorded among the gods: ‘Goddess of Light, Queen;’ in the Hattian Version, the

epithet of the Sun is ‘Goddess of kasbaruyah,' where yah is recognized as the Hat-

tian word for ‘heaven.’ ‘Goddess of Light’ was used, among others, to designate

the Sun goddess from the northern city of Kaksat, and her Hattian epithet. ‘God-

276

Dess of ieliyah(u).’ contains the same word yah.

Most often the Storm-god, Lord of Heaven at the head of the pantheon, remained

Passive. The most important role in the cult was played by Ms son, the Storm-god of

A younger generation, who was not only a thunder god, but also and more import-

Antly, the divine donor of rain. This determined Ms Position in the land where the

Harvest depended on rainfall. Such were the Storm-gods of Ziplanda and Nerik. In

This context, the high rank of the Vegetation and fertility god Telipinu in local pan-

Theons comes as no surprise, too, the god obviously sharing many traits with the

Storm-gods. The same is true of the Grain-goddess, called Kait by the Hattians

Kl in ger 1.996: 141ff.

Haas 1994a: 5851; Popko, in press.

Tenner 1929; Haas 1994a: 378. 421; cf. also Taracha 2001b,

275 KBo 26.112 ii. 11% Neu 1980: 191 (no. 112); KUB 28,75 ii 211, Neu 1980: 194 (no. 113). Cf.

Laroche 1947: passim; Neu 1974: 126; Haas 1994a: 421. For kasbaruyah, see Soysal 2004: 286,

536.

KBo 25.112 ui. 23T, Neu 1980: 192 (no. 112); KUB 28.75 in 22T., Neu 1980: 195 (no. 113). Cf.

Also Soysal 2004: 292. 588,

The Old Hittite Peeiod 55

977

and Haiti by the Hittites. ' According to a certain myth rooted back in the Old

Hittite tirnes, Telipinu as the son of the Storm-god “is mighty: he harrows and plows

973

And irrigates and makes the grain grow.”“ The god Suwaliyat is noteworthy at

this point," for he is close in nature to Telipinu and is mentioned among the Ka-

Nesite gods, appearing also by Halki’s side in the cited list of deities worshiped as

part of the domestic cult. Düring the Empire period, the Storm-god at the head of the

State pantheon appears in Hurrian garb of Tessub, while the name Suwaliyat (denoted

|j Y) v 9 80