Kulitta (no. 36), Moon-god Kusuh (no. 35), Sun-god Simige of Heaven (no. 34 ), War-
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- An unpublished text 1320/z which mentions the Storm-god of Ziplanda (obv. 8’, IO 1 ) and Anzili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
- Ponds, which were scattered all over Hittite territory, were given a monumental
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
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