The priestcss of Kizzuwadna, Puduhepa, the Hurrian gods of Kummanni virtually took over the

State religion.”); Haas 1994a: 633; 2002: 108; Lebrun 1995b: 1971 (“the Hurrianized imperial

pantheon”); Hawkins 1998: 67 (“The Hittite pantheon... is illustrated on the rocky walis of Yazili

kaya chamber A... it is noteworthy that here we have represented only a fraction of the composits

Hittite pantheon.”); Bryce 2002: 161 (“the thoroughly Hurrianized Hittite pantheon”); Seither

Collins 2007: 139f. (“the Hurrian pantheon, which became especially important in the state

Religion of the mid-thirteenth Century”), and 177 (“The divine figures carved tnto the rock

94

A. Hittite Anatoija

A sanctuary of the state eult. The walls of chamber A bear a depiction of two divine

Processions: gods led by Tessub on the Western side, goddesses led by Hebat on the

Eastern side. Botb the idea of the pantheon being divided into gods and goddesses

In ritual practice, and the way this Separation is depieted as the two processions

Meeting in the center, which corresponds to antithetic representations of the main

Gods of the pantheon on Syrian cyiinder seals, 5 has its sources in the Hurrian-

486

Kizzu.wat.nean and Hurrian milieus of southeastern Anatoha and northern byna.

The main scene represents a family group of the supreme deities: Tessub (no. 42)

Standing on the napes of two mountain-gods, 481 and his consort Hebat (no. 43) op-

Posite him, standing on a leopard. They are accompanied by Seri and Hum, the

Sacred bulls of Tessub. 488 Hebat is foliowed by her son with Tessub, Sarrumma

(no. 44) on a leopard (this is the Hebat-Sarrumma pair perceived as a unity in ritual

Practice, see 3.2.5), and their daughters Allanzu (no. 45) and Kunzisalli (no. 46).

The order of the procession of forty gods following Tessub corresponds to the order

Of a Standard list of gods (so-called kaluti) in the cult of the Hurrian Storm-god (3.2.5).

Sanctuary at Yazilikaya depict this syncretism of the Hittite and Hurrian gods in its ofOdal and

final form.’’); Klinger 2007: 82 (“Das Felsrelief... stellt das zentrale Pantheon des hethitischon

Staates dar.”). Recentiy Schwemer (2006a: 257if.. esp. 264f.) has come out against interpreting

The procession of gods from Yazilikaya as a representation of the Hittite pantheon (Vom the late

Empire period, but he accepts it as testimony of the Homanized cult of the Storm-god of Haiti,

assuming the old Identification of Yazilikaya with the ftioeaä-sanctuary of the Storm-god, its tradi-

Tion going back to Old Hittite times. In this sense he connects Yazilikaya with the state cult.

Cf, e.g., Tessub and the Sun-god Simige (cyiinder seal in the Fitzwilliam Museum, E.66.1966,

Alexander 1975, seal impressions of Pibaziti, RS 17.248, Schaeffer 1956: 40f, figs 63fL,

Amanmastm, RS 17.28(76), Schaeffer 1956: 42ff., figs 66 ff., and Hesmi-Tessub, Msk. 73.57, Beyer

F, fig, 14; 1982: 67, fig. 7; Alexander 1993: 9, fig. 4, pl. 4.4), Tessub and the Moon-god

Kusuh (seal impressions of Ini-Tessub, RS 17.59, Schaeffer 1956: 2311., figs. 32f: Alexander 1993:

Pl. 4.3, and Matkali-Dagan, Msk. 74.327, Beyer 1982: 67, fig. 12; Laroche 1982: 66 (no. 8)),

Tessub and Sauska (seal Impression of Kabi-Dagan, Msk. 75.12, Beyer 1982; 67, fig. 11; Laroche

No. 7)).

The initial sources of Inspiration might be sought in Mesopotamian ritual practice connected,

among othera, with the New Year festivals, cf. Strau ß 2006: 162f. As late as Seleucid times,

Gods and goddesses were carried separately in the New Year procession in Uruk, see Pongratz-

Leisten 1994: 136ff,

On the iconography of the Anatolian Tessub on two mountains, inspired by the Oid Syrian Storm-

God through the agency of the Storm-god of fjalab, see Dijkstra 1991; Alexander 1993; Klingbeil

Cf. also Hawkins 1992; Popko 1998: 124. Building on the Bronze Age tradition,

A new iconograohic form of the smiting Storm-god, who is brandishing an axe inetead of

A mace, was createcl in the early first millennium BC. See now Bunnens 2004 with references.

Otten 1950b: 22ff; Haas 1972-1976; 1994a: 319f, 471t; Singer 1996: 183t; Schwemer 2001:

The Empire Pfpuoo

The two gods standing on the mountains are in all probability Tasmisu (no. -11)'

And Kumarbi (no. 40). Coming behind them are Ea (no. 39), Sauska (no, 38) in the

male aspect of a wamor-goddess’ 5 * 0 togeiher with her servants Nsnatta (no, 37) and