Tral Anatolia dropped the male solar deity under the influence of Hattian beliefe

(see below). The presence of the Sun-goddess of Arinna, Lady of Hatti, in the royal

Ceremony is not surprising. The way in which the name of the Moon-god (D XXX-os)

was written in New Hittite descriptions of this ceremony ' J suggests that the logo-

Gram denotes the Hittite-Luwian Moon-god Anna, just as in the texts of the KI.LAM

Festival (3.1.1). Suwaliyat, Halki and Maliva occur among the Kanesite deities; also

Ispanzasepa (‘Genius of the Night’) can be connected with Ispant ‘Night’ from this

Circle (see 2.1). In turn, Luwian Kuwa(n)sa/i 266 was still worshiped in Lycaonia and

Isauria in the first millennium BC under the name Kuwanza. 267

The New Hittite descriptions of this ceremony show that the cult of the discussed

Group of Luwian-Hittite deities, protecting the family and abode, continued in the

Empire period. In keeping with the later changes in Hittite religion, however,

füreign deities of Human origin were added to this group at the very beginning of

This period. In the second half of the thirteenth Century BC, the same group of deities

Appeared again in somewhat changed and extended form in ceremonies for the Storm-

God of the Great House (E 7IM GAL), which is identified with Temple I in the Lower

City of Hattusa. 268 In the cult of the Great House the king drinks a ritual toast to

This group of deities, having first made offerings to the mysterious Tauri(t) and

The deities of the traditionai pantheon (3.1.1), and then to the Kanesite gods. These

Ceremonies go back to the Old Hittite cult tradition of the Capital (see 3.2.6)..

In spite of structural similarities, the local Hattian pantheons of central and

Northern Anatolia were characterized by considerable diversity. Deities from the same

Category often held different positions resulting from a local tradition or different

Historical paths of development of particular towns. In some centers, the Storm-god

265 Cf. KUB 68.38 i 25’. Garcia Trabazo - Groddek (2005: 100) read incorrectly DINGIR ME ®-os.

Ott cd. 1980—1983a.

Popko 1995a: 169.

268 Güterbock 1970: 180: 1974a: 305 with n. 2, 306 n, 4: cf. also Popko 2002: 80; 2003a: 315: Houwink

ten Cate 2003: 212; CHD S 96t. Contra Otten 1971: 22t.; Haas 1994a: 775 {“haientuwct-lle sidenz”);

Stood at the head of the pantheon; in others, ati important role was played by gods

Of Vegetation and crops having much in common with the storm-gods. This category of

269

Gods, with Telipinu being most prominent among them, derived from the ancient

Anatolian beliefe and must have beeil of great importance in local pantheons betöre

The storm-gods took a dominant role. Telipinu occupied a high Position in the pan

Theon structure and wherever the Storm-god was not the most important god, he

Was often. at the head, as it was the case, for example, in the cities of Banljana,

270

Tawiniya, and Durmitta.

A goddess was also of considerable importance in. the same centers, bearing

Sometimes a local name, but more often being called by the Hattian epithet Katahhi

‘Queen.’ The nature of this category of goddesses is not quite clear, but there are

Good reasons to asstune that they were goddesses of nature, fertility and wildlife

Worshiped over large areas of central and northern Anatolia regardless of the ethni-

city in particular regions. Among the Hittites they were called Hassusara ‘Queen,’

Like the goddess belonging to the group of Kanesite deities (2.1). The epithet reflects

Perfectly the Position of these goddesses in traditionai pantheons. The goddesses with

The name/epithet Amam(m)a/Mam(m)a probably belonged to the same category. They

Were worshiped in various centers in central and northern Anatolia, and known from

Later texts (3.2.3).

In her capacity as mistress of wild animals, Teteshapi (‘Great Goddess’) from the

eifcy of Tawiniya resembies the nature goddess Inar discussed above (3,1.1)." In

Tawiniya, which was not far from the Capital, the cult appears to have retained the