Aaiong the divine witnesses right after the war-gods and next to the chthonic Allatu

Popko 1975: 67f.; 1978: 1121: McMahon 1991: 39fl; cf. also Bawanypeck 2005: 185f.

Salvatori 1975; Kammenhuber 1990; Popko 1995a: 93, 169, 184; Hawkins 2000: 488fl, 5581;

Pol van i 2002; Hutter 2003: 2281; Mastrocinque 2007.

Melchert 2002.

Laroche 1973h; Mastrocinque 2007: 2091

Lebrun 1987a: 247 with n. 21; 1987b: 30fl

Mastrocinque 2007: 21 Off.

Otten 1976—1980c; Haas 1994a: 3681; Popko 1995a: 93. Cf. also Hawkins 2000: 4891, who terms

Santa and Iyarri '‘similar if not identical deities.”

The Zarpiya ritual, HT 1 obv. 29fl, translated by Collins 1997: 163.

Cf. Mastrocinque 2007: 203ff.

i

i

I

i

j

Hutite Anatolia

The Empire Period

(= Lelwani) and tbe Sun-goddess of the Earth. 6 * 0 This confirms the Connection be-

Tween the warrior god and the netherworld. In a hieroglyphic inscription from the

First millennium BC, a certain Parmni summons Santa and the Marwainzi-deities to

guard his grave stela. ÖU In soiae local cults, the Spring-goddess Iyaya was Santa’s

wife. ' ’ She also played the main role in the worship of the Great Sea (Mediterra-

813

Nean) and the mysterious tarmana sea in a ritual from the thirteenth Century BC,

in wfaich the other venerated gods inciuded the solar deity, [Tessub] with Tasmisu/

Suwaliyat (D URAS) and [ ], LAMMA god and [ ], Sun-goddess of the Earth, War-

614

god, Huriyanzipa, Haiti, and holy mountains Arara, Amuna and Tassa. " The lat-

Ter mountain is also known from myths of the Kumarbi cycle, the action of which is

Set in Syria (3.2.9).

Kamrulepa 610 belonged to the circle of Kanesite deities (2.1); probably also, un-

Der the Hattian name/epithet Katahzipuri, she formed with the Storm-god refeired

To as Ziparwa the chief pair in the Palaic pantheon (3.1.2). Paired with the Sun-god

She appears in the pantheon of Taurisa as parent of the local LAMMA god (3.2.3).

The myths about the disappearance of Telipinu, in which the Sun-god and Kam

Rusepa have an active role (3.2.9), are likely to have been created under the influ-

ence of this center, ' or in a more general sense, in the Luwianized environraent of

The Zuliya/Qekerek basin (see 3.2,3). Tiwad and Kamrusepa are summoned in

Magical rituals, too; one such ritual includes a mythologem according to which they

Are seen combing sheep togefcher. 617 According to another myth, Kamrusepa used to

Ride in a horse-drawn chariot like the Sun-god, 618 Very litt-le is known of the cult of

This goddess. Certain texts suggest her connection with the domestic hearth, and

the ‘spell of the fire’ recited during one of the magical rites connects Kamrusepa

810 The Huqqana. Treaty, CTH 42 (KBo 5.3+ i 53: ^AMAR.UD); cf. Taracha 2005a: 102. Beckman

(1996: 25) and Yoshida (1996: 17) read Marduk.

611 KU.LULU 2, § 6, Hawkins 2000: 488.

Haas 1994a: 502; Lebrun 1995a: 253f.; Mastrociaque 2007: 202,

Haas (1994a: 467) suggests the Identification of the tarmana sea with the Bay of Iskenderun.

CTH 722; see Popko 1987. Cf. also Yoshida 1996: 228f-, 270; Gareia Trafoazo — Groddek 2005:

470'., 183£f. with references.

615 Frantz-Szabö 1976-1.980: Haas 1994a: 438ff.; 1994b: 77f.; Hutter 2003: 230f.

Are hi 1993a.

618 KUB 7.1+KBo 8.8 iii 16ff, Kronasser 1961: 157f.; cf. also Haas 1994b: 77; Oettinger 2004:

T

with fire and smoke,' '' although it is difficult to ascertain in this case to what ex-

tent it was due to a folk etymology, according to which the name Kamrusepa (‘gen-

ius of *kamru-) was supposed to have been derived from the Hittite kammara-

0^0

‘smoke.’ ’ Kamrusepa was a goddess of nxagic, a divine midwife caring for women

and children during chüdbirth, as well as a practitioner, specialist in purificatory

Magic, who was the divine counterpart of the Anatolian Old Woman; in this sense

She was a patron of the household and family. Unlike the other deities connected

With magic, however, Kamrusepa resided in Heaven. In myths and magical rituals

She is frequently accompanied by Kanesite gods, among others, Pirwa and Maliya.

Maliya 62 " was worshiped in the domestic cult celebrated in the royal palace at

Hattusa already in Old Hittite tixnes (3.1.2). Under the Empire she received offer-

Ings during ceremonies celebrated for divinities of the traditional Hittite pantheon

622

In the hesta- house and at the end of this period in the cult of the Storm-god of

the Great House (E 2 ™ GAL), where she was worshiped together with other Kanes