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The priestcss of Kizzuwadna, Puduhepa, the Hurrian gods of Kummanni virtually took over the
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- At the time also with the logograms NIN.URTA and URAS started being used
- An unpublished text 1320/z which mentions the Storm-god of Ziplanda (obv. 8’, IO 1 ) and Anzili
- To Hattian Katahzipuri, 298 which may suggest that the goddess, who was worshiped
- Ion and the traditions of local cults in central and northern Anatolia did not change
- With war-gods and sometimes also with the deity GAL.ZU. Finde of zoomorphic vessels
- To one text, it was where people gathered during the day and the gods at
- Ready in existence in Old Hittite times. The Hittite names, however, are unknown.
- SANGA-priests. Cf. also Popko 2001a; -328.
- The cult of specific deities. The tazzeli- priest is encountered solely in the cult of Zi-
- Tions. The gods received loaves of bread and specific parts of sacrificial animals (the
- Month were celebrated already in the Old Hittite period.
- Responsible for the Organization of the cult, observance of the cult calendar, and
- Ces to fourteen divinities in the temple of the Sun-goddess of Arinna and to nine others
- Position of the texts is not very clear and neither is their content. The authors re-
- Writing. 408 Some of them are bilingual and the Hittite translation corresponds quite
- Inar and Telipinu, who had been sent by the Storm-god in search of the Sun. The
- Tamian beliefs appear through the Hurrian mediation, deeply changing the world
- Complex reasons were responsible for the change in Hittite religion under the
- Continuity and change in the Hittite state pantheon and. royal ideology of the
- Nature as a mistress of wild life ehe seems to have resembled the Luwian LAMMA
- Feste tions of Telipinu from the towns of Tawiniya, Durmitta and Hanhana, oath
- T-urned to the old Capital in the reign of Mursiii III/Urhi-Tessub (c. 1273-1267), 45J
- Two solar deities being identified with one another in ritual practice. One of the texts
- Earlier on, regardless of changes in the ideology of kingship in the Empire period.
- Longer have such solid foundations as held up to now and, indeed, one might speak
- The priestcss of Kizzuwadna, Puduhepa, the Hurrian gods of Kummanni virtually took over the
- Kulitta (no. 36), Moon-god Kusuh (no. 35), Sun-god Simige of Heaven (no. 34 ), War-
- In the local pantheon next to the Sun-goddess, Mezzulla, the Hulla mountain, Zrn-
- Importance the local deities with the Queen of Katapa in the fore. The Storm-god of
- Of Karahna appears among the most important Hittite gods. One of the gods of Ka
- Centers in the region - Zalpa and the holy city of Nerik.
- Being rebuilt, the gods of the city found shelter in nearby Utruna, where Hattu
- Zalpa. The cult of these goddesses was introduced in one of the local temples )
- Practically only from texts found in the Hittite Capital Hattusa. Naturally, this knowl-
- KBo 9.143 iii 10; KUB 35.107 iii 10. Cf. Watkins 1993: 469.
- The eategory of tutelary gods, referred to in Hittite texts by the logogram
- Stood at the head of the pantheon of Karkamis, In the Deeds of Suppiluliuma I his
- Aaiong the divine witnesses right after the war-gods and next to the chthonic Allatu
- Ite deities: Pirwa, Askasepa and the Queen (3.2.6). Maliya is summoned offen to
- Suwasuna, Wandu, Siuri, lyasalla(ssi), Wistassi, fertility deity Xmarsi, Ayanti, Walwa-
- It is not known whether the Storm-god of Hurma is identical with the local allomorph of the
- And Hurri (Tilla in the eastern tradition); 661 in the west he also had two Syrian
- Cult of Tessub and Hebat of Halab, ehief pair of the dynastic pantheon (see 3.2.2),
- According to Hurrian spells from Ugarit, Ishara was worshiped in Syria in the fol.lowi.ng main
- Mother and fate goddesses DINGIR.MAH ’ /Darawes Gulses are the main
- Popko - Taracha 1988: 88ft. 101 ff., 109; Archi 1993b; 2006: 154, 156.
- Treated as a unity (Hebat-Sarrumma, Hebat-Allanzu, Ninatta-Kulitta, Ishara-
- A god and goddess by the sacred pond in Eflatun Pmar, 28 km northwest of Fasil-
- Scribes, waterbearers, potters, smiths, brewers, other craftsmen and shepherds. 766
- To the gods of the main towns - the list of fbrty centers scattered from the estuary
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
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