Kulitta (no. 36), Moon-god Kusuh (no. 35), Sun-god Simige of Heaven (no. 34 ), War-

God Astabi (no. 33), tutelary god Nubadigf?) (no. 32), Pirengir(?) (no. 31), Hesue(?)

(no, 30), two bull-men standing on. a symbol of the Earth and supporting a Symbol of

Heaven (nos 28/29), Ugui*(?) (no. 27), Pisaisaphi(?) (no. 26), thirteen other divinities

Who are difficult to identify (nos 25—13), and twelve gods of the netherworld with

Sickle-shaped swords held against their shoulders (nos 12-1). The order of nineteen

Goddesses in the procession to the right of the main scene corresponds to the ar-

rangement of the kaluti- lists for Hebat (3.2.5); Dakidu (no. 46a), Hudena (no. 47)

And Hudellurra (no. 48), Allatu (no. 49), Ishara(?) (no. 50), Nabarbi (no. 51), Salus

bitinhi (no. 52), Damkina (no. 53), Nikkal (no. 54), Aya (no. 56), Sauska (no. 55a),

? (no. 56), Su(w)ala(?) (no. 57), and six other goddesses (nos 58-63).

The Monographie testimony of the Yazilikaya reliefs is offen compared to a cere-

mony described on the tenth fablet of the Hurrian-Hittite itkalzi ritual. Düring

..... 492

this ritual, kupti- objects ‘ were driven into the ground for successive divine pairs

In the- same order as that of the Yazilikaya processions: Tessub - Hebat / Sun-god-

Dess of Arinna, Suwaliyat (same as Tasmisu) - Nabarbi, Kumarbi - Salus bitinhi,

Ea (and Sauska) — Damkina, Kusuh — Nikkal, Simige (Sun-goddess of Arin na in the

493

Text) - Ayu-Ikaiti, gods - goddesses. The said ritual for Tuthaliya III and his queen

Tadubepa was surely connected with the dynastic cult.

Local pantheons in central and northern Anatolia

Changes in Hittite religion are reflected in local pantheons of the native Hittite land

Situated in the bend of the Kmlirmak. Hurrian and Luwian gods who appear in the

Traditional local pantheons were occasionally given Hattian names. For exampie, the

489 The surviving traces of hieroglyphs suggest an epithet: DEUS.DOMINUS-x-x; see Güterbock

B: 172,

490 Cf. Laroche 195.2a: 117; Haas ~ Wäfler 1974: 213 with. n. 10.

491. Laroche 1952a: 118tT Cf. also Haas - Wäfler 1974: 21.81, 225; Güterbock 1.976a: 2741; V. Haas

apud Haas — Thiel 1975: 88fl; Haas 1994a: 638£; Taraeha 2005a: 100; Strau ß 2006: 159ff.

492 See now Strau ß 2006: 79ff. with references; Murat 2008,

493 KUB 29.8 i 11 ff.. Haas - Wäfler 1974: 218ff; Haas 1984: 88f. (no, 9).

96

Hittite Anatolia

Earth—Heaven pair worshiped by the Hurrians (3.2.5) was called by the Hattians m

their own tongue Yahsul-Istarazzil ‘Heaven-Earth,’ and the king’s tutelary deity

Deriving fron» the Luwian milieu, LAMMA.LUGAL / Hassuwas Innara to be equated

with the hieroglyphic CERVUS 3 (DEUS)-h REX / Kurunti(ya) 494 (see also 3.2.4), was

Interpreted as the king’s Kamamma - Kattelikamamma.

Jt is reasonable that the pantheon of the Capital Hattusa incorporated many deities

495

Worshiped by the royal family. Next to the supreme triad of Haiti - Storm-god,

Sun-goddess of Arinna, °LAMMA - there were Tessub of Halab of Hattusa and bis

Consort Hebat, the chief pair from the dynastic cult, and other divinities of foreign

Origin, like the allomorph of Tessub, referred to as the Storm-god of the Camp

(D U KAEAS), Ea and Damkina, hypostases of Sauska of Nineveh and Hattarina, and

Kubaba, goddess of Karkamis, which was the Capital of Hittite territories in north-

Ern Syria from the times of Suppiluliuma I. 498 Hattusa was at this time the home

Of Hittite gods, as well as deities from the Land of the Cedars (a term concerning

equally the Human, Syrian and Mesopotamian gods worshiped in northern Syria).

By no means does this suggest that the Anatolian gods from the traditional pan

Theon attested in Old Hittite documents had stopped being worshiped (3.1.1). Quito

The opposite in fact - sources at our disposal reflect a certain renaissance of this

Cult at the close of the Hittite Empire period (see 3.2,6).

The spread of new eults to the provinces, including Centers still cultivating Hat-

Tian traditions, was stimulated largely, perhaps even crucially, by the religious pol-

497

kies of Hittite längs. Changes touched even the holy town of Arinna. ' On the evi-

dence of the M'uwattalli II prayer, 498 manifestations of Tessub with Hurrian epithets:

the Storm-god of Salvation (■ ehellibi) and the Storm-god of Life (; mhurribi), appeared