From: [c b siren] at [hopper.unh.edu] (Christopher B. Siren)
Newsgroups: alt.mythology,alt.answers,news.answers
Subject: alt.mythology Hittite/Hurrian Mythology REF, ver. 1.1
Followup-To: alt.mythology
Date: 4 Oct 1996 13:21:26 GMT
Expires: Fri, 5 December 1996 00:00:00 GMT
Summary: This posting contains a description of the pantheon,
  and history of the Hittites, who drew heavily upon the pantheon of 
  their neighbors the Hurrians.  These peoples lived primarily in the 
  central and eastern portions of Anatolia during the second millenium B.C.

Archive-name: mythology/hittite-ref
Posting-Frequency: 
Last-modified: 1996/3/14
Version: 1.1
URL: http://pubpages.unh.edu/~cbsiren/hittite-ref.html

Hittite/Hurrian Mythology REF 1.1

by Christopher B. Siren
last modified Mar. 14th, 1996 - fixed a bunch of misprints discovered
while editing the hypertext version.

  I. Who were the 'Hittites'?
  II. What Deities did they worship? 
    A. Hittite and Hurrian deities.
    B. Akkadian Imports.
    C. Demons.
  III. What was the Hittite cosmology and how did they perceive the 
       structure of the universe?
  IV. Source material.
  V. Other material of interest
  
I. Who were the 'Hittites'? 

    During the second millennium B.C. the Indo-European people known as the 
Hittites ruled over the 'Land of Hatti', in central and eastern Anatolia, 
that peninsula which is modern Turkey.  They had displaced the previous 
occupants, the non-Indo-European Hattians, and ruled from the city of 
Hattusas near the modern Boghazkoy in northern central Turkey, possibly 
as early as 1900 B.C.   Much of the Cappadocian plateau was under their 
control through satellite kingdoms before 1800 B.C. and they enjoyed a 
thriving trade with the Assyrians.  Around 1800 B.C. Anittas and his 
father Pitkhanas of Kussara sacked several Hittite cities, including 
Hattusas, though Anittas laid a curse upon that city and trade broke off 
until the founding of the Old Kingdom under King Labarnas around 1680 
B.C.  He and his descendents greatly expanded the region of Hittite 
control, crossing the Taurus mountains and waging war on Syria and 
Assyria.  King Mursilis (~1620-1590 B.C.), Labarnas' grandson by 
adoption, brought down the Old Kingdom of Babylon - Hamurabi's dynasty.  
This expanded realm, also stretching to Anatolia's west coast, proved to 
susceptible to internal power struggles.  In 1525 B.C., Telepinus, last 
king of the Old Kingdom seized control and sacrificed some of the Western 
districts and all of the territory east of the Taurus mountains in favor 
of a more easily managed kingdom.
    The Hurrians occupied the land between the Hittites and Assyria, 
having descended from the mountains south of the Caspian Sea.  They ruled 
the kingdom of Mitanni.  In the late 15th century B.C. the Hittite 
empire's beginning is marked by an influx of Hurrian names into the royal 
family.  Tudhalyas I (1420 B.C.) reunited Western Anatolia under Hittite 
rule, and retook Allepo but lost the Black Sea coast to the Kaska 
tribes.  After some difficulty with the Mittani the Hittites resurged 
under King Suppilulimas around 1344-1322 taking a firmer hold on Syria.  
With Egypt, they dominated the lands of Canaan and the Levant during the 
1200's.  Their prosperity came to a sudden end when the invasion of the 
Sea Peoples coincided with increasing trouble from the Kaskas.  While 
Hittite culture continued through about 700 B.C., the Empire was 
shattered into several kingdoms and pressures such as the growing 
Assyrian Empire helped keep it from uniting again.
    The Hittites were a patriarchal, highly agricultural society.  They 
had rich iron deposits which they mined and traded with the Assyrians.  
They also used it for weaponry and were rather successful in the use of a 
three-man chariot.  Through trade and conquest the languages and cultures 
of their neighbors seeped into Hittite society.  Babylonian and Hurrian 
deities were worshiped along-side or assimilated with the native Hittite 
deities.  This merging of cultures and free use of foreign languages is 
rather fortuitous.  Parallel Hittite and Akkadian treaties and similar texts 
helped in cracking the Hittite hieroglyphic code.  Unfortunately, while 
the ability to translate Hittite hieroglyphics has improved, the 
pronunciation of several Hittite ideograms, and hence their  transcription 
into English, remains elusive.  Often, as in the case with  the 
Storm-god, we must resort to a descriptive name, or else use the 
appropriate Hurrian or Akkadian name. 

II. What Deities did they worship? 
    The Hittites had an abundant number of local cult deities and sets of 
local pantheons. As the government became more centralized, particularly 
during the imperial period around 1400 - 1200 B.C., there were efforts 
to equate many of these local deities and form a state pantheon.  Such a 
pantheon was headed by the Weather-god/Storm-god, who also represented 
the mountains, and his consort - usually the earth goddess, who was also 
attached to the waters of rivers and the sea.  The Hittites themselves 
write of 'the thousand gods of Hatti', and more than eight-hundred such 
names have been discovered.  (Considerably fewer will be dealt with 
here.) The associated myths have both Hittite and Hurrian content, with 
the origin of many suspected to be Hurrian.  There also exist fragments 
of a Hittite version of the Gilgamesh epic and many Akkadian deities are 
worshiped outright.   Doubtless the Hatti left their mark in Hittite 
religion as well.   
    You will notice that many of the names carry an optional 's' as a 
suffix, which comes from the nominative case ending for Hittite.

  A. Hittite and Hurrian deities.
  Alalu(s) - was 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 - Kumarbis' messenger.  He is sent to warn the Sea that 
Kumarbis' must remain the father of the gods.

    Mukisanus - 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 Imaluris, 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) - a bull 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) - 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, 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 - a warrior god and probably the brother of the Storm-god.

  (Hurrian Hebat, Hepit, Hepatu) - The matronly wife of the Storm-god.  
She is sometimes found 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.

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

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

    Zintuhis - 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 - 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-god and 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 - the Sun-god's shepherd.

  Moon-god (Hurrian Kashku) - 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 - 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 - 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 - took his place at the Moon-god's side when 
he fell from heaven on the 'kilammar'.

  Kamrusepas/Katahziwuri - 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) - 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 - a minor god who, properly attended to, removes impotence.

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

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

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

  Hasamelis - a god who can protect traveler, possibly by causing them 
to be invisible.

  B. Akkadian Imports:

  Anu - See section A.

  Antu - Anu's female counterpart, imported to the Hitties through the 
Hurrians.

  Ellil - He is presented with Ullikummis by the Irsirra deities and 
declares that the child will bring the mightiest battles and an awesome 
rival to the Storm-god.  Later, Ea and presumably the Storm-god present 
before him a case against Kumarbis' for his creation of Ullikummis.  He 
counters with Kumarbis' good record of worship and sacrifice and is in 
turn countered with Ea's testimony describing Ullikummis.

  Ninlil - Ellil's wife.  She was imported by way of the Hurrians.

  Lelwanis (Lilwani, Ereshkigal, sometimes assimilated with Ishtar), 'Sun 
of the Earth' - Goddess of the earth and the nether-world, appeasement 
of her through sheep sacrifices helps remove threats from evil omens.

  Ayas (Ea) - He is the keeper of the 'old tablets with the words of 
fate' (Tablets of Destiny? 'me'?).  The Ullikummis' myth has him as the 
father of the Storm-god.
    He attends Kumarbis and fetches that god's son to be devoured as a 
means of releaving Kumarbis pains from the Storm-god.  He advises 
Kumarbis to have experts work 'poor' magic to aid him in his distress, 
bringing bulls  and sacrifices of meal.  This magic helps secure Kumarbis' 
'tarnassus'.    
    He is prevailed upon by the Storm-god following his defeat by 
Ullikummis.  He and presumably the Storm-god present a case against 
Kumarbis' for his creation of Ullikummis before Ellil.  Rebutting Ellil's 
defense that Kumarbis is well behaved regarding worship and sacrifices, 
Ea proclaims that Ullikummis 'will block off heaven and the gods holy 
houses.'  He seeks out Upelluri, and after interviewing him, locates 
Ullukummis feet on Upelluri's shoulder.  He charges the olden gods to 
deliver the copper knife with which they severed heaven from earth, in 
order to cut through Ullukummis' feet.  He then spurs Tasmisus and the 
Storm-god on to fight the crippled giant.

  (Hurrian Tapkina, Damkina) - Ea's wife, imported from the Akkadians by 
way of the Hurrians.

  (Hurrian Shaushka, Ishtar) - She takes the form of a winged female 
standing on a lion.  
    She spies her brothers, the Storm-god and Tasmisus, leaving the 
kuntarra following word of the appearance of Ullikummis.  She leads them 
by hand, up Mount Hazzi, from which they can view the giant.  When the 
Storm-god is vexed and fearful at the site of Kumarbis' son, she chides 
him.  Later, she takes up her galgalturi/harp and sings to the blind and 
deaf Ullikummis, but her folly is exposed to her by a great wave from 
the sea, who charges her to seek out her brother who is yet to be 
emboldened to the inevitable battle.
    She was loved by the serpent Hedammu.

    Ninatta - Shaushka's attendant.

    Kulitta - Shaushka's attendant.

  C. Demons
Various rituals were performed to call upon demons for protection or to 
drive away baneful deities summoned by sorcerers.

  Alauwaimis - properly propitiated with ritual, libation, and goat 
sacrifice, this demon drives away evil sickness.

  Tarpatassis - properly propitiated with ritual and the sacrifice of a 
buck, this demon staves off sickness and grants long, healthy life.

III. Cosmology and the structure of the universe.
I haven't found as much about this as I would like:

The olden gods built heaven and earth upon Upelluri.  They had a copper 
knife which they used to cleave the heaven from the earth, after which 
they stored it in ancient storehouses and sealed them up - only to open 
them and retrieve it for use on Ullikummis.

Kuntarra house - the house of the gods in heaven.

IV. Source material:

Goetze, Albrecht "Hittite Myths, Epics, and Legends", 
  _Ancient_Near_East_Texts_Relating_to_the_Old_Testament_, ed. James 
  Pritchard, Princeton University Press, Princeton, 1955.  This has been 
  my primary source for the texts of the Hittite myths and prayers.
Gurney, O. R. _The_Hittites_, Penguin Books, New York, 1990.  Gurney's 
  work is a solid overview of Hittite history, culture, religion, and 
  mythology.
S.H.Hooke _Middle_Eastern_Mythology_ , Penguin Books, New York,1963.  
  Hooke takes a comparative and summary approach to Sumerian, Babylonian,
  Canaanite, Hittite, and Hebrew mythological material.
Laroche, Emmanuel, articles within _Mythologies_Volume_One_, Bonnefoy, 
  Yves (compiler), The University of Chicago Press, Chicago, 1991.
  This handful of topically focused articles provides depth in some
  areas of Hittite and Hurrian religion but lacks an overall picture as 
  Bonnefoy's work was designed for an encyclopedic format.

V. Other material of interest.

Hoffner, Harry A. _Hittite_Myths_, Scholars Press, Atlanta, Georgia, 
  1990.  Intended to be a more idiomatic translation, Hoffner's work 
  also includes some material more recent than Goetz.