Importance the local deities with the Queen of Katapa in the fore. The Storm-god of
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- 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
- Hattusili III, 1000 sheep were given to the Storm-god of Nerik on the occasion of
- KBo 22.246 iii 21’ff. (with its duplicate KUB 42.103 iv): “18 festivals of the Storm-god of Halab,
(nearby?) Sahpina, who remained high-ranking at the time among the gods of Ka
tapa, J ' ' was most likely another manifestation of Tessub. He was worshiped at
Sahpina together with Sauska. 607 A certain text mentions the supreme state triad
(Sun-goddess, Storm-god, 1 LAMMA), and beside it the gods of Katapa: War-god,° 08
Sun-goddess of the Earth, and Eagle (D TI g M[JSLN).' j0J Thus, Luwian deities are seen
To have niade their way into the local pantheon. 510
v
The Storm-god worshiped at Samuha, the most important center of the Upper
Land where Muwattalli II is presumed to have resided in the beginning of his reign
betöre moving the Capital, from Hattusa to Tarhuntassa, " was another hypostasis
Popko 2001b.
KUB 6.45 i 46, Singer 1996: 10, 33.
507 KU ß 15.1 iii 36 5 ff. s de Boos 2007: 95, 103; cf. Haas 1.994a: 50.1. See also KBo 47.127, 3 ’, 8 ’.
The logogram ZABABA may conceal here the Luwian god of war and plague, Iyarri (3.2.4), seeing
That the War-god appears repeatedly in KBo 47.76 among the gods from other localities together
with the Luwian Santa (ß AMAR.UD) and the Sun-goddess of the Earth (see below).
509 KBo 47.76:rev. ß ’ f. This text places Katapa northeast of Hattusa, in the Zuliya/Qekerek basin,
See also below. For earlier suggested locations of Katapa, see now Karasu 2007: 377f.
510 Cf. KUB 11,27 i 6’f. (the cult of Ankuwa): D Ü AN E suppis TIg Mü ^ EN [&4 (SA)]G.OU “fche Storm-
god of Heaven (and) holy eagle [of the perjson (of the king).” According to Arehi (2006: 158
n. 46), “the eagle was connected to the Storm-god (Tessub), as it was connected to Zeus in the
Greek world ” The connection between the gods and holy eagles in the Luwian tradition of Taurisa
(see below) and, as we see now, of other centers in the Zuliya basin finds corroboration in KBo
12.89 iii ll’ff,; “{The Great] Sun-god made a feast and [invjited the great [gods, he invited] the
Lesser gods, he invited holy eagles.” See Starke 1985: 243; Haas 1994a: 303.
For the cult of Samuha, see Lebrun 1976. The loeation of Samuha in Kayalipmar was put forward
by Müller-Karpe 2000b. See also Wilhelm 2002b; and now Barjamovic 2005: 148ff. The first
Season of excavations at Kayalipmar in 2005 confirmed the existence of an important Hittite
Center with roots going back fco the Assyrian Colony period, but provided no evidence for the
Identification of the sifce with Samuha, Cf, Müller-Karpe 2006.
Taracha 2007a:?57f.
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99
The Empire Period
Of Tessub with the epithet pihassassi, whom Muwattalli conceived as his personal
God (3.2.2). Tessub/Tarhunt pihassassi, worshiped at Samuha with a local form of
Hebat, later became the chief god of the new Capital. This fact was expressed in the
Luwian name of the town - Tarhuntassa ‘(city) of Tarhunt’ Muwattalli was not the
First ruler presumably to introduce changes in the pantheon of Saraufea. The wor
Ship of the chief couple of the state cult, that is, the Storm-god and the Sun-goddess
Of Ariima / Hebat, referred to as Queen of Heaven, and also Tessub and Hebat of
Halab and Sauska, 513 goes back at least to the reign of Tutljaüya III, who made
Samuha his Capital under dramatic circumstances when the Kaskeans burned Hat
Tusa. He also introduced cults of other Human deities originating from Kizzuwatna,
like the Goddess of the Night, for example, to be identified with the JÄTAR/Sauska-
Type Pirengir, probably our Venus o:r morning star. 4 Deriving from an ancient
Religious tradition of Samuha was a goddess of the name Abara, who was listed in
State treaties among the most important Hittite goddesses (see 3.2.1).
The cult of the Storm-god (frequently in the Hurrian garb of Tessub) and the Sun-
Goddess of Arinna, chief deities in the state pantheon, was eelebrated in many towns
In ehe native Hittite territory, especially in the centers that figured prominently
In the state cult. Exemplifying this is Tessub of Durmitta, 015 whose worship is con
Firmed by his kaluti-Ust: Storm-god of Durmitta, Suwaliyat, Kumarbi (D NISABA),
Ea, Moon-god, Sun-god of Heaven, Sun-goddess of Arinna, rivers and mountains.“ 16
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