Chaos gods, death gods and baneful gods.

Yam (Nahar, Yaw, Lotan?, Leviathan?) He is god of sea and rivers, he dwells in a palace under the sea. He carries a feud with Baal. He may have had in his following a dragon (tnn) which lives in the sea, a serpent (btn), and/or Lotan/Leviathan, or may have been all of those creatures. He is given kingship by El. He threatens vast destruction until El names him 'beloved of El' and sends him on his way to oust Baal. Upbraided by Kothar-and-Khasis, he dispatches messengers to El to demand the delivery of Baal. Baal strikes him with Yagrush and Chaser in the chest and forehead, knocking him down. He is slain and scattered at the urging of Athtart. The battle may have been representative of rough winter sea-storms which calmed in the spring and which were preceded and accompanied by autumn rains which ended summer droughts and enabled crops to grow.

Arsh The 'darling of the gods', a monstrous attendant of Yam, slain by Anat. Arsh lives in the sea.

Atik The 'calf of El', an enemy of Baal. Slain by Anat.

Ishat (fire) The 'bitch of the gods', an enemy of Baal, slain by Anat.

Zabib (flame? flies?) The daughter of El, an enemy of Baal, slain by Anat.

 Mot(-and-Shar) 'Death and Prince/Dissolution/Evil' 'the beloved one'- Mot is the god of sterility, death, and the underworld. In one hand he holds the scepter of bereavement, and in the other the scepter of widowhooed. His jaws and throat are described in cosmic proportions and serve as a euphamism for death. When he has influence over Shapshu, it is unusually hot and dry. He sits on a pit for a throne in the city of Miry in the underworld. Prior to the conception of the gracious gods, he is pruned and felled like a vine by the vine dressers.He is favored by El following Baal's defeat of Yam and Baal refuses him tribute. When Baal's messengers deliver him an invitation to feast at Baal's new palace, he is insulted that he is offered bread and wine and not the flesh he hungers for. In fact, he threatens to defeat Baal as Baal did Leviathan, causing the sky to wilt and then eat Baal himself. Baal would then visit his palace in the underworld. He is pleased that Baal submits to him. Baal goes to the underworld and either he or his substitute is eaten by Mot. Presumably the sons of Athirat had some part in his death. After seven years of famine, Anat seizes Mot, splits, winnows, sows and grinds him like corn. Baal eventually returns and defeats Mot's allies. After seven years Mot returns and demands Baal's brother, lest he wipe out humanity. Baal rebuffs him and the two have a mighty battle, but are separated by Shapshu who declares Baal to have El's favor. 'The yellow ones of Mot' Mot's henchmen who are slain by Baal upon his return.

Horon He is probably a cthonic deity.

Resheph 'prince Resheph' is the god of pestilence.

aklm - 'the devourers' These are some creatures who fought Baal-Hadad in the desert, they remind some of grasshoppers.

Rephaim (Rpum) - 'shades' These are deities of the underworld whom Daniel meets in his journey there. They may have been involved in negotiations with him for the return of his son Aqhat. Eight of them led by Repu-Baal (Rapiu? Baal?) arrive at a feast given by El in chariots, on horseback, and on wild asses.

Molech (Melech, Malik, Milcom?, Milqart?) Not explicitly found in the Ugarit texts, Molech is a bit of anenigma. He shows up in the Old Testament in Leviticus 18 and 20, 1 Kings 11, 2 Kings 23, and Jerimiah 32. From that he appears to be a god of the Ammonites - a region west of the Jordon - whose worshipers sacrificed children in fires at temples, some of which were in the Valley of Hinnom, i.e. Gehenna, just south of Jerusalem. The Old Testament also names the similarly spelt "Milcom" as a god of the Ammonites leading to the suspicion that they are the same god. Molech is probably not the original name of the deity. There has been a good deal of argument as to whether Molech could be identified with another foreign deity and which deity that would be, or whether molech was simply a term which refered to child sacrifice of any sort. The Canaanite gods Mot and Milqart of Tyre, and the Mesopotamian god Nergal, whom I believe is somewhere referred to as Malik=king, are a couple of the prime candidates for being Molech.

C. Demi-gods and Heroes

Keret was a king (of Khubur?) and possibly the son of El (this may be an expression for a fortunate person) who lost his estate and his sucsessive eight wives to death, disease, and accident before any one of them could produce an heir. Having fallen asleep in tears, he is visited by El in a dream and offered kingship and riches to assuage his sorrow. This is ineffective as Keret only desires sons and heirs. El directs him to make an animal and wine sacrifice to El and Baal on the tower and then muster an army to lay siege to the city of Udm. There, Keret is to refuse offers from the Udm's king Pabil and demand his daughter, the fair Huray. Keret does as instructed, vowing to himself to give Huray an enormous sum of wealth upon his success. Returning to his estate with Huray, Keret is blessed by El at Baal's behest and is promised eight sons, the first of which, Yassib, shall have Athirat and Anat as nursemaids. In addition, Huray will bear eight daughters all of whom as blessed as a first-born child. Athirat calls attention to Keret's promise of wealth to Huray which he has yet to fulfil. Later, Keret and Huray prepare a great feast for the lords of Khubur. Later still Keret has become deathly ill and Huray entreats guests at a feast to morn for him and make sacrifices on his behalf. The household is tense and Keret's son Elhu, despondently visits his father. Keret tells him not to sorrow, but to send for his sympathetic sister, Keret's daughter Thitmanat ('the eighth one'). Her sympathy, heighted Keret expects from her surprise at his state will evoke the attention of the gods during a sacrifice he intends to perform. Indeed she weeps readily when the truth is revealed. Meanwhile, the rains have ceased with Keret's illness, but return after a ceremony on Mt. Zephon. El convenes an assembly of the gods and dispatches the demoness Sha'taqat who cures Keret. Keret's son and heir Yassib, unaware of his father's cure entreats him to surrender his throne as he has been remiss in his duties, but Yassib is rebuffed and cursed.

Daniel 'He of Harnan', a devotee of Rapiu (Baal) and a patriarchal king. Like Keret, Daniel is in mourning because unlike his brothers he had no sons. So, for several days he sacrificed food and drink to the gods. On the seventh day, Baal takes notice and successfully petitions El to allow Daniel and his wife, Danatay, to have a child, citing, among other reasons, that the child will be able to continue the contributions and sacrifices to their temples. El informs Daniel of his impending change of fortune. He rejoyces and slaughters an ox for the Kotharat, pouring sacrifices to them for six days and watching them depart on the seventh. During some missing columns, Danatay gives birth to Aqhat. Later, Kothar-and-Khasis arrives with a specially crafted bow and arrows set for Aqhat. Daniel and Danatay hold a feast, inviting the god, and Daniel presents Aqhat with the bow reminding him to sacrifice the choices game to the gods. When Aqhat is slain, Daniel's daughter Pughat notices the eagles and the drought and becomes upset. Daniel prays that Baal might return the rains and travels among the fields coaxing the few living plants to grow and wishing that Aqhat were there to help harvest them. Pughat informs him of Aqhat's demise. Daniel then swears vengence upon his son's slayer. In succession he spies some eagles, Hirgab, and Sumul. He calls upon Baal to break their wings and breast-bones, then he searches their insides for Aqhat's remains. Initially not finding them, he asks Baal to restore the eagles and Hirgab. Finding Aqhat's remains within Sumul, he buries him and calls upon Baal to break the bones of any eagle that my disturb them and curses the lands near which his son was slain. His court goes into mourning for seven years, at which time Daniel dismisses the mourners and burns incense in sacrifice to the gods. Pughat prays to the gods to bless her in her venture and disguises herself as Anat, intending to wreck vengence upon those who slew Aqhat.

Aqhat The much anticipated child of Daniel and Danatay, Aqhat is presented with a bow and arrows set made by Kothar-and-Khasis early in his life by his father at a feast. Daniel reminds him to take the best of his kills to the temple for the gods. At the feast Anat offers Aqhat riches and eternal life if he would give her the bow. When he refuses, she promises to deliver vengence upon him should he ever transgress. Presumably he fails to offer his best kills to the gods. Later he followes a disguised Anat to Qart-Abilim but presumably thwarts her new scheme to aquire his bow and lives there for a time, possibly under the favor of Yarikh. He is left on a mountain and while sitting for a meal is attacked by Anat's attendent Yatpan in the form of an eagle, along with other birds of prey, and is slain. Following his death, the land is poisoned and there is a period of famine and drought. Daniel recovers his son's remains from the eagle S,umul. Later, Daniel visits the underworld, probably in hopes of recovering Aqhat, and there encounters the Rephaim.

Pughat She is one of Daniel and Danatay's daughters. When Aqhat is slain, She notices the eagles and the drought and becomes upset. Daniel prays that Baal might return the rains and travels among the fields coaxing the few living plants to grow and wishing that Aqhat were there to help harvest them. Pughat encounters Aqhat's servents and learns of his demise. After seven years of Daniel's court mourning, Daniel dismisses the mourners and burns incense in sacrifice to the gods. Pughat prays to the gods to bless her in her venture and disguises herself as Anat, intending to wreck vengence upon those who slew Aqhat. She arrives and meets Yatpan, accepting his wine, and the rest is missing. Men in general from a side note (Gibson p. 68) men are considered made of 'clay'.

III. What about their cosmology? (Divine geography) Little is certain about the cosmology of the Canaanites. While the Ugaritic texts tell us of El, Athirat, and Rahmay's creation of the gracious gods, for the creation of the universe we must rely on the Greek sources of Philo of Byblos, Athenaeus, and Damascius, which are thoroughly drenched in Greek cosmology. In general they relate that from gods like chaos, ether, air, wind and desire was produced the egg Mot, which was probably not the same Mot as found in Ugarit. The egg was populated with creatures who remained motionless until it was opened, whence the sky and heavenly bodies were formed. Later the waters were separated from the sky, and gods of El's generation were formed. Additional hints about the divine geography gathered from the Ugarit texts are included below: El's abode and the source of the rivers and two oceans, as well as where those waters meet those of the firmament. It lies 'two layers beneath the wells of the earth, three spans beneath its marshes.' It had been thought to be a field and not a mountain. The mansion there has eight entrances and seven chambers.

hmry 'Miry' Mot's city in the underworld, "where a pit is the throne on which he sits, filth the land of his heritage." (Gibson p. 66) the underworld 'the place of freedom'. The Aramaeans believed that the souls of the blessed dead ate with Baal-Hadad.

Targhizizi and Tharumagi These are the twin mountains which hold the firmament up above the earth-circling ocean, thereby bounding the earth. The entrance to the underworld and Shapshu's 'grave'. It is entered by lifting up a rock to a wooded height. The entrance is bounded by a river-shore land of pasture and fields known ironicly as "Pleasure" or "Delight".

Ughar or Inbab This is the location of Anat's mansion.

Mt. Zephon Either the mountain is deified and holy, godlike in proportion, or El has a pavilion there. It has recesses within which Baal holds his feast. Baal had his first house of cedar and brick there, as well as his second house of gold, silver, and lapis-lazuli.

A. Hittite and Hurrian deities.

Alalu(s) He was the king in heaven in olden days and Anus was the first among the gods. Anus served as his cupbearer for 9 years before defeating him and dispatched him to under the earth.

Anu(s) (Akkadian in origin) While Alalus was king in heaven, Anus was more powerful. He served as Alalus' cup bearer for nine years and then defeated him, dispatching him to under the earth. He took his seat on the thrown and had Kumarbis as his cupbearer. Likewise, after nine years Kumarbis rebelled, chased Anus - who fled in the sky like a bird, and bit off and swallowed his phallus. In this act Anus had some revenge by impregnating Kumarbis with the Storm-god, the Aranzahus (Tigris) river, and Tasmisus. He then hides himself in heaven. He advises the Storm-god on the places where he might exit Kumarbis. After the Storm-god's birth, they plot to destroy Kumarbis and, with his other children, apparently succeed.

Kumarbi(s) - 'the father of all gods' according to the Hurrians.

He is sometimes equated with Enlil and Dagan. His city is Urkis. He thinks wise thoughts and carries a staff. He served as Anus' cup-bearer for nine years and then rebelled, chased Anus, and bit off and swallowed his phallus, thereby becoming impregnated with the Storm-god, the Aranzahus (Tigris) river, and Tasmisus. With that news, he spat out Aranzahus and Tasmisus of on Mount Kanzuras. The Storm-god begins to exit through Kumarbis' 'tarnassus', causing him to moan in pain. He asks Ayas to give him his son to devour, which he does. Ayas has 'poor' magic worked on him and his 'tarnassus' is secured, so the Storm-god exits through his 'good place' instead. He is then presumably defeated by the Storm-god, Anus, and his offspring.

During a plot to overthrow the Storm-god, he lay with a Rock as if it were a woman. He instructs Imbaluris, his messenger to send a message to the Sea, that Kumarbis should remain father of the gods. The Sea hosts a feast for him and later Kumarbis' Rock gives birth to Ullikummis. Kumarbis announces that his son will defeat the Storm-god, his city Kummiya, his brother Tasmisus and the gods from the sky. He charges Imbaluris to seek out the Irsirra deities to hide Ullikummis from the Sun-god, the Storm-god, and Ishtar.

Imbaluris He is Kumarbis' messenger. He is sent to warn the Sea that Kumarbis' must remain the father of the gods.

Mukisanus He is Kumarbis' vizier

Hannahannas (Nintu, Mah) - the mother of all the gods. She is associated with Gulses. After Telepinus disappears, the Storm-god complains to her. She sends him to search himself and when he gives up, she dispatches a bee, charging it to purify the god by stinging his hands and feat and wiping his eyes and feet with wax.

Upelluri (Ubelluris) Similar to Atlas, this giant carries the world on his shoulders. The olden gods built the earth and heaven upon him - though he did not notice, even when they those two were separated with a cleaver. On the direction of Kumarbis' messenger Imbaluris, the Issira deities place Ullikummis on his right shoulder where the child grows. Ea interviews him, in search of Ullikummis and Upelluri admits to a small pain on his shoulder, although he can't identify which god is causing it.

Storm/Weather-god (Hurrian's Teshub, Taru, Luwian's Tarhun(t) - 'The Conqueror'), 'The king of Kummiya', 'King of Heaven, Lord of the land of Hatti'. He is chief among the gods and his symbol is the bull. As Teshub he has been pictured as a bearded man astride two mountains and bearing a club. He is a god of battle and victory, especially when the battle is with a foreign power. As Taru, he is the consort of Wurusemu. He was the child of Anus and Kumarbis - conceived along with Tasmisus and the Aranzahus (Tigris) river when Kumarbis bit off and swallowed Anus' phallus. He is, however, considered Ea's son in the myth of Ullikummis. He is informed by Anus of the possible exits from Kumarbis, and tries to exit through Kumarbis' 'tarnassas', causing him great pain. With the 'tarnassas' blocked, he exits through Kumarbis' 'good place'. He plots with Anus, Tasmisus, and Aranzhus to destroy Kumarbis, and apparently succeeds seizing kingship in heaven.He sent rain after the fallen Moon-god/Kashku when he fell from heaven.

Alerted to the imminent arrival of the Sun-god, he has Tasmisus prepare a meal for their guest and listens to his report about the sudden appearance of the giant Ullikummis. He and Tasmisus then leave the kuntarra and are led to Mount Hazzi by his sister, Ishtar, where they behold the monstrous creature. He looks upon Kumarbis' son with fear and Ishtar chides him. Later, emboldened, he has Tasmisus prepare his bulls and wagon for battle, and has him call out the thunderstorms, lightning and rains. Their first battle resulted in his incomplete defeat. He dispatches Tasmisus to his wife, Hebat, to tell her that he must remain in a 'lowly place' for a term. When Tasmisus returns, he encourages the Storm-god to seek Ea in the city Abzu/Apsu and ask for the 'tablets with the words of fate' (Tablets of Destiny? 'me'?). After Ea cleaves off Ullukummis' feet, he spurs Tasmisus and the Storm-god on to battle the crippled giant. Despite the diorite man's boasting, the Storm-god presumably defeats him. He fought with the Dragon Illuyankas in Kiskilussa and was defeated. He called the gods for aid asking that Inaras prepare a celebration. She does so and when the dragon and his children have gorged themselves on her feast, the mortal Hupasiyas binds him with a rope. Then the Storm-god, accompanied by the gods, sets upon them and destroys them.

In another version of that myth, he looses his eyes and heart to Illuyankas after his first battle. He then marries a poor mortal woman and marries their son to Illuyankas daughter. He has the son ask for his eyes and heart. With their return, he attacks the dragon again. When his son sides with Illuyankas, the Storm-god kills them both. When his son, Telepinus, is missing he despairs and complains to the Sun-god and then to Hannahannas, who tells him to search for him himself. After searching Telepinus' city he gives up. In another version of this myth, it is the Storm-god who is missing.

Seris (Serisu) This is one of the bulls sacred to the Storm-god. In preparation for battle, the Storm-god has Tasmisus anoint his horns with oil and drive him up Mount Imgarra with Tella and the battle wagon.

Tella (Hurris) This is another bull sacred to the Storm-god. In preparation for battle, the Storm-god has Tasmisus plate his tail with gold and drive him up Mount Imgarra with Seris and the battle wagon.

Aranzahas - The Tigris river deified. A child of Anus and Kumarbis, he was the brother of the Storm-god and Tasmisus, spat out of Kumarbis' mouth onto Mount Kanzuras. Later he colludes with Anus and the Storm-god to destroy Kumarbis.

Tasmisus A child of Anus and Kumarbis, he is conceived along with the Storm-god and Aranzahus. The brother of the Storm-god and Aranzahus, he was spat out of Kumarbis upon Mount Kanzuras. Later he colludes with Anus and the Storm-god to destroy Kumarbis. He serves as the Storm-god's attendant.

He spies the Sun-god approaching and informs the Storm-god that this visit bodes ill. At the Storm-god's command he has a meal set up for their visitor. After the Sun-god's tale, he and the Storm-god depart and are met by Ishtar, who takes them to Mt. Hazzi near Ugarit, where they can see Ullikummis. The Storm-god has him take his bulls up Mt. Imgarra and prepare them for battle. He is also ordered to bring forth the storms, rains, winds, and lightning. After their defeat, he is dispatched by the Storm-god to Hebat, to tell her that he must remain in a 'lowly place' for a term. He returns and encourages the Storm-god to seek Ea in the city Abzu/Apsu and ask for the 'tablets with the words of fate' (Tablets of Destiny? 'me'?). After Ea cleaves off Ullukummis' feet, he spurs Tasmisus and the Storm-god on to battle the crippled giant.

Suwaliyattas He is a warrior god and probably the brother of the Storm-god.

Hebat (Hurrian name) (Hepit, Hepatu)

The matronly wife of the Storm-god. She is sometimes depiced standing on her sacred animal, the lion. After the Storm-god and Astabis' failed attacks on Ullikummis, the giant forced her out of her temple, causing her to lose communication with the gods. She frets that Ullikummis may have defeated her husband and expresses her concern to her servant Takitis, charging him to convene the assembly of the gods and bring back word of her husband. Presumably she is brought word of his defeat. Tasmisus visits her in the high watchtower, telling her that the Storm-god is consigned to a 'lowly place' for a length of time. She is the mother of Sharruma.

Wurusemu, 'Sun Goddess of Arrina', 'mistress of the Hatti lands, the queen of heaven and earth', 'mistress of the kings and queens of Hatti, directing the government of the King and Queen of Hatti' This goddess is later assimilated with Hebat. She made the cedar land. She is the primary goddess in Arrina, with Taru as her consort. She is a goddess of battle and is associated with Hittite military victory. She is the mother of the Storm-god of Nerik.

Sharruma (Hurrian name), 'the calf of Teshub' The son of Teshub and Hebat, this god is symbolized by a pair of human legs, or a human head on a bull's body. He is later identified with the Weather-god of Nerik and Zippalanda.

Takitis He is Hebat's servant. After Hebat was driven from her temple he is told of her concern for her husband and charged with convening the assembly of the gods and returning with word of her husband's fate.

Mezzullas She is the daughter of the Storm-god and the Sun-goddess of Arinna. She has influence with her parents.

Zintuhis She is the granddaughter of the Storm-god and the Sun-goddess of Arinna.

Telepinu(s) 'the noble god' An agricultural god, he is the son of the Storm-god. He 'harrows and plows. He irrigates the fields and makes the crops grow.' (Gurney p. 113) He flies into a rage and storms off, loosing himself in the steppe and becoming overcome with fatigue. With his departure, fertility of the land, crops and herds disappears and famine besets man and god. Hannahannas' bee finds him, stings his hands and feet, and wipes his eyes and feet with wax, purifying him. This further infuriates him, and he wrecks further havoc with the rivers and by shattering houses and windows. Eventually, the evil and malice is removed through magic by Kamrusepas. Telepinus returns home, restoring fertility and tending to the life and vitality of the royal family. His prosperity and fertility is symbolized by a pole suspending the fleece of a sheep. In other versions of this myth, the Storm-god or the Sun-god and several other gods are missing instead.

Ullikummi(s), the diorite man He is born of Kumarbis and the Rock. This god is made entirely of diorite. He was born to be used as a weapon to defeat the Storm-godand his allies. Kumarbis had him delivered to the Irsirra deities to keep him hidden from the Storm-god, the Sun-god, and Ishtar. After the Irsirra deities presented him to Ellil, they placed him on the shoulder of Upelluri where he grows an acre in a month.

After fifteen days he grows enough so that he stands waist deep in the sea when the Sun-god and he notice each other. Alerted by the Sun-god, the Storm-god eventually prepares for battle atop Mount Imgarra, yet their first battle results in an incomplete victory. He drives Hebat from her temple, cutting off her communication with the other gods. Astabis leads seventy gods on attack against him, attempting to draw up the water from around him, perhaps in order to stop his growth. They fall into the sea and he grows to be 9000 leagues tall and around, shaking the heavens, the earth, pushing up the sky, and towering over Kummiya. Ea locates him and cuts off his feet with the copper knife that separated the heaven from the earth. Despite his wounds he boasts to the Storm-god that he will take the kingship of heaven. Presumably, he is none-the-less defeated.

Sun-god (of Heaven) Probably an Akkadian import, this god one of justice and is sometimes the king of all gods. An ally of the Storm-god, he notices the giant Ullikummis in the sea and visited the Storm-god, refusing to eat until he reports his news. After he has done so, the Storm-god proclaims that the food on the table shall become pleasant, which it does, and so the Sun-god enjoys his meal and returns to his route in heaven. When Telepinus disappears, bringing a famine, he arranges a feast, but it is ineffective in assuaging their hunger. At the Storm-god's complaint, he dispatches an eagle to search for the god, but the bird is unsuccessful. After the bee discovers Telepinus, he has man perform a ritual. In another version of the missing god myth, he is one of the missing gods. He keeps several sheep. At the end of the day, he travels through the nether-world.

Hapantallis He is the Sun-god's shepherd.

Moon-god (Hurrian Kashku) He fell upon the 'killamar' from heaven and disappeared. Storm-god/Taru rain-stormed after him, frightening him. While known to bestow ill omens, he can be appeased by sheep sacrifice.

The Sea, the Waters She is told by Imbaluris that 'Kumarbis must remain father of the gods!'. Struck with fear by this message, she makes ready here abode and prepares to act as hostess for a feast for Kumarbis. This feast may have served as a meeting of Mother-goddesses who delivered Kumarbis' child by the Rock, Ullikummis.

Inaras After the Storm-god's initial defeat by Illuyankas, she follows his request to set up a feast. She takes a mortal lover Hupasiayas of Zigaratta and then sets about luring Illuyankas and his children to a feast. After the dragon and his children gorge themselves on her meal, Hupasiayas binds him with a rope. Then the Storm-god sets upon them and defeats them. She then gives Hupasiayas a house on a cliff to live in yet warns him not to look out the window, lest he see his wife and children. He disobeys her, and seeing his family begs to be allowed to go home. Gurney speculates that he was killed for his disobedience.

Illuyankas - the Dragon. He defeated the Storm-god in Kiskilussa. Later he was lured from his lair with his children by a well dressed Inaras with a feast. After they were too engorged to get into their lair again, the Storm-god, accompanied by the other gods, killed him. In another version of the myth, he defeated the Storm-god and stole his eyes and heart. Later, his daughter married the son of the Storm-god. Acting on the Storm-god's instruction, his son asked for the eyes and heart. When these were returned to him, the Storm-god vanquished Illuyankas, but slew his son as well when the youth sided with the dragon. The ritual of his defeat was invoked every spring to symbolize the earth's rebirth.

Hedammu He is a serpent who loved Ishtar.

Irsirra deities These gods who live in the dark earth are charged by Kumarbis through Imbaluris to hide Ullikummis from the sky gods, the Sun-god, the Storm-god, and Ishtar. They are also charged with placing the child on the shoulder of Upelluri. Later they accept the child and deliver it to Ellil, before placing it on Upelluri's right shoulder.

Hapantalliyas/Hapantalli He took his place at the Moon-god's side when he fell from heaven on the 'kilammar'.

Kamrusepas (Katahziwuri) She witnessed and announced the Moon-god's fall from heaven on to the 'kilammar'. She is the goddess of magic and healing. After Telepinus has been found, yet remains angry, she is set to cure him of his temper. She performs an elaborate magical ritual, removing his evil and malice.

Astabis (Zamama, Akkadian Ninurta) He is a Hurrian warrior god. After the Storm-god's first attack on Ullikummis is unsuccessful, he leads seventy gods in battle wagons on an attack on the diorite giant. They try to draw the water away from him, perhaps in order to stop his growth, but they fall from the sky and Ullikummis grows even larger, towering over the gate of Kummiya.

Uliliyassis He is a minor god who, properly attended to, removes impotence.

Kurunta? This god's symbol is the stag. He is associated with rural areas.

Kubaba She is the chief goddess of the Neo-Hittites, she became Cybebe to the Phrygians and Cybele to the Romans.

Yarris He is a god of pestilence. A festival was held for him every autumn.

Hasamelis He is a god who can protect travelers, possibly by causing them to be invisible.

[ Home ]

Send mail to tjkent@hotmail.com 561-588-9282 with questions or comments about this web site.
Copyright © 2010 voodoocan