Stood at the head of the pantheon of Karkamis, In the Deeds of Suppiluliuma I his
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- 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,
- To Arinna. On the way, he performed rituals at holy groves near the towns of Kulil-
- Houwink ten Cate 1988; Karasu 1988; Haas 1994a; 827ff.; Nakamura 1998; 2001; 2002: cf. also
- Tradition of Old Hittite incantations. As most literary genres, the Hittite royal prayers
- High priest of Tessub and Mebat in Kizznwatna dunng the reign of bis brother
- The ominous signifier and the second clause, the apodosis, the signified. This type of
- Or unsolicited omens really were messages, where the king should spend the winter,
- Ler 1978; de Koos 1984; van den Hout 1994b; de Roos 2007.
- This cannot be terribly surprising considering that the new dynasty of the Em
Name is concealed under the logogram D LAMMA, while in hieroglyphie inscriptions
Of the first miiieimium BC the CEEVUS sign appears in the writing of Ms name.“ 97
Contrary to opinions voieed in the literature on the subject, the writing does not
Establish a connection between all LAMMA deities and the stag, although it could
Have decided in some eases like Karhuha’s the borrowing of the iconographic type of
representation depicting Kurunti(ya) on a stag. Neither is it possible to prove ety-
Mological ties between lulimmi-, an epithet of one LAMMA deity, and the Akkadian
Word for the stag, LUL1MU. oJ8
In the onomastic material from the second miiieimium BC the logograms LAMMA
or CEEVUS refer, as a rule, to two Luwian divine nain.es: Kurunti(va) (with the
phonetic complement -ya or -ti(ya)) and Annari (Hittite Innara).'’ 99 The logogram
LAMMA could also denote other tutelary deities, as indicated by personal names
With the LAMMA element and the phonetic complements -Ui, -liya or -su-,
The spread of the cult of Luwian LAMMA gods in central and northern Asia Minor
is attested by the high rank of the tutelary LAMMA god / Kurunti(ya) in the Hittite
State pantheon (3.2.1) and in many local pantheons, for instance, in Taurisa and
Karahna (3.2.3). This also played a role in the personification of the ancient tute
Lary divinities worshiped in the form of a kursa- bag, who were included as a result
Of this process in the LAMMA category (see 3.2.3). It is solely to this group that one
Can refer frequent Statements in the literature about the eonnections between some
LAMMA deities and the. Hattian tradition, 600 The worship of the LAMMA god
Hawkins 2000: 479; 2006: 60.
697 Popko 1995a: 100, 167; 2007a: 68t'.
Contra Haas 1994a: 450 n, 10; cf. also Hutter 2003: 229.
599 At least by the time of Tuthaliya IV, the readings Kurunti(ya) and Innara for ^LAMMA /
(DKUb)CERVUS were interehangeable and no longer regarded as separate deities, see comments
Of J.D. Hawkins apud Herhordt 2005: nos 409, 497, 821, 622, and Hawkins 2006: 51.
See, e.g., McMahon 1991; 5; Hutter 2003: 229; 2004b: 381.
The Empire Period
Of the kursa (kursas D LAMMA) developed in effect, and it was eelebrated in a large
Part of the iand; the god was also frequently summoned in magical practices. U1 Even
So, the old kursas retained their divinity and some of them, like Zithariya, conti-
Nued to be worshiped solely in impersonal form.
The name of the god Santa is attested as an element of theophoric names from.
The Assyrian Colony period (2,1) through the first millennium BC in Cilicia, Pisidia,
Lycaonia and Lydia. 602 In Lycian A, the god’s name was Häta. 603 ln Hellenistsc times
He was worshiped on both sides of the Taurus mountains, but the main center of his
Cult was in Tarsus in Cilicia. The local Greeks called Mm Sandas/Sandes or Sandon
And identified him with Heracles. 604 The latter was also identified with. the Phoeni-
Cian Melqart 60,5 and Mesopotamian Nergal, the god of the netherworld and plague,
Hinting at an important aspect of Santa’s nature. 5 ’
In Hittite texts the name of Santa is often written with the logogram 1 > AMAR.UD,
Signifying the Mesopotamian Marduk. Santa is mentioned sometimes alongside the
God of war and plague, Iyarri, 607 who resembles in his nature the similarly named
Mesopotamian god Erra. Both Santa and Iyarri carry bows and arrows and both
appear in the Company of the demonic Marwainzi-deities, the ‘dark onest In a Hit
Tite and Luwian ritual against plagues from Kizzuwatna, Santa is invoked with
a group of the Annarumenzi-deities (Hittite Innarawantes), the ‘violent, brutal one;;:’
“Come, Santa! Let the Innarawantes-deiti.es come with you, (they) who are wearing
Bloodied (clothes), who have bound on (themselves) the sashesf?) of the mountain
Dwellers, who are girt(?) with daggers, who hold strung bows and arrows.” 608 Both
Marwainzi and Annaramenzi / Innarawantes are similar to the seven war-like fellow-
Demons of Erra. 609 In one of the state treaties of Suppiluliuma I, Santa is listed
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