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In the local pantheon next to the Sun-goddess, Mezzulla, the Hulla mountain, Zrn-
Tuhi and the Storm-god who represented in this case a minor category of storm-gods Hawkins 2008: 51. 495 In the Muwattalli II prayer (KÜB 6.45 i 50) the Storm-god of Haiti is mentioned together with the ‘Prominent Calf,’ perhaps representing Seri (contra Singer 1996: 55: Sarrumma). Thus He occurs in the disguise of Tessub. Cf. also the invocafc-ion of Seri, Herald of Hatti. in KUB 6.45 I 3 3 ff. KUR 8.45 i 50ff., Singer 1996: II, 33, 55; cf, now also Archi 2008: 150. For the cult of Arinna, see Popko, in press. KUB 6.45 i. Singer 1998: 10, 33. The Empire Period 97 of the forest. *" The Storm-god of Life is mentioned on kaluti -lists in the cult of Tessub of Halab of Hattusa and his consort Hebat. 500 The sanctuary of the Sun-goddess of Arinna in Tahurpa, not far from Hattusa,’ Was important, for it was visited by the queen during the nuntarriyaihas festival (3.2.6). The local Sun-goddess was called by the Hattian epithet Taliurpistanu ‘Sun of Tahurp(a).’,x ' L A prominent place in the pantheon of Tahurpa was oceupied by Am- (m)amma/Mamma, who is present among the divine witnesses in officiai treaties, Listed there with the most important goddesses of the land (3.2.1). Her worship is Attested in many towns of central and northern Anatolia, such as Hanhana and Kaaba, and also in Zalpa after the reconquest of the northern territories by Hattu- Sili ill (see below). One is entitled to believe that the Hattian name/epithet Am- (m)amma/Mamma refers to a category of goddesses worshiped in the native Hittite Region around the Capital and in territories lying farther to the north. 303 On the Lists of divinities witnessing officiai treaties, Am(m)amma of Tahurpa is mentioned, among others, along with goddesses who bore the epithet Katabba (‘Queen’) in tra Ditional Hattian pantheons. It could indicate in this case that a similar category of Goddesses had been intended (cf. 3.1.2). The practice of introducing dynastic gods into local pantheons was the rule in cities acting as royal residences. Sapinuwa (modern Ortaköy), a temporary residence Of Tuthaliya III during the political crisis of the early years of his reign, was next to Katapa one of the most important Centers in the basin of the Zuliya river (Classical Scylax, modern Qekerek). The local pantheon was headed by Tessub and Hebat, chief Deities of the dynastic pantheon. The kaluti- list of the local Storm-god comprises, Among others, the couple’s son Sarrumma, the sacred bulls Seri and Hurri, and the Mountains Namni/Nanni and Hazzi. Tessub of Salvation and Tessub of the Camp Start off the list. 004 The latter. deity, referred to as the son of the Storm-god of Haiti, Cf. KBo 2.34 B’f., Yoshida 1996: 166. 500 Güterbock 1961a: 3, 8 ff,; Wegner 2002: 63. 501 Stefano de Martino suggests Yassi Hüyük near Yozgat as a possible location of Hittite Tahurpa (S. de Martino - F.M. Fales - S. Ponchia, “Ärchaeological Investigations at Yassi Hüyük (Yozgat): The Site of Yassi Hüyük within the Overall Picture of Hittite Geography,” paper read at the Th International Congress of Hittitologv in Qorum, 25-29 August 2008). In my opimon, however, We should rather look for Tahurpa northeast of Hattusa in the direction of Katapa. Laroche 1946-1947: 32; Yoshida 1996: 31of. 503 Haas — Eost 1984: 2Üf.; Haas 1988b: 97ff. Wegner 2002: 58f. 98 HrrriTB Anatoi.ta Occupied a prominent Position in the pantheon of Hattusa (see above), as well as
Among the divinities of Zithara, the importance of whieh has already been empha- Sized (3.2.1)- The presence of Tessub of the Camp next to Zithariya at the head of The Zithara pantheon may derive from Zithariya’s role as the king’s tutelary deity In war. A sirailar role should be assigned to this aspect of Tessub. Mursili II, who settled in Katapa for the last years of Ms reign, established there The worship of the hypostasis of Tessub of Haiah of Hattusa with the epithet mu- wattalli together with. his consort Hehat. o0 ° The Storm-god muwattalli eclipsed in
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