Hepat (Hebat, Ḫalabatu) is a primary deity or patron goddess of Aleppo, a bustling crossroads town in northern Syria. In the 3rd millennium BCE, the Goddess Hepat first makes an appearance. At various times in her history she marries three weather gods. Her weddings are entirely strategic.
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One of the oldest continuously inhabited cities in the world, Aleppo might have been populated since c. 6000 BCE. Its location between Mesopotamia and the Mediterranean Sea makes it a vital center of trade, and an often disputed territory.
In the last part of the third millennium BCE, Aleppo is home to the Amorites. Known as Halab, the city is the capital of Yamhad, the Amorite Empire. Both industrious and ambitious, the Amorites build a significant regime, which comes to an end about the same time the Hittites are rising to power in the 17th century BCE.
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Another forceful culture vies for control of the town. The Hurrians construct an empire ranging through northern Syria, upper Mesopotamia and southeastern Anatolia. The city of Halab becomes Aleppo and continues to flourish as a hub of business and trade.
The Goddess Hepat already has a growing cult at the time of the Amorites. During Hurrian occupation she retains and strengthens her position as patron Goddess of Aleppo. She also has a cult center at Kummanni, Kizzuwatna, to the north-east.
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In the 3rd millennium BCE Hepat is the wife of Haddad, the storm and weather god in the Canaanite and ancient Mesopotamian lands to the south. Haddad (Adad) has counterparts with Hittite Tarḫunna, Luwian Tarḫunz, the Hurrian Teshub (Teššub).
When the Hurrians take over, they marry Hepat to their Storm God, Teshub. The divine wedding symbolizes the unity of Empires, to keep the peace with citizens. In Hurrian ritual texts Hepat has her own extensive kaluti, god lists or offering lists detailing her inner circle and family, who also receive offerings.
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The kaluti of Hepat include:
her son Šarruma
her two daughters Allanzu and Kunzišalli
Takitu, the goddess sukkal of Hepat
Hutena and Hutellura, goddess of fate & divine midwives in Hurrian myth
Allani, Hurrian Queen of the Underworld
Ishara, tutelary deity of the royal family at Ebla; goddess of love in wider regions
Shalash, Syrian Goddess known as wife of Dagan, Mesopotamian All-Father God
Damkina, wife of Mesopotamian God Enki
(Umbu-) Nikkal, wife of Mesopotamian Moon God
Ayu-Ikalti (Aya), Mesopotamian Goddess of Dawn
Šauška (Shaushka), highest ranked Goddess in the Hurrian pantheon
Servants of Šauška Ninatta and Kulitta
... and more.
Hepat is associated with certain religious rites, paraphernalia, incantations and prayers to be carried out by a priestess. She enjoys great popularity.
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In the 14th century, after a fallow period caused in part by rabbit fever, the Hittite Kingdom rises again to power. Aleppo comes under Hittite control. The Hittite Storm God, Tarḫunna, is already married to the Sun Goddess of Arinna. During Hittite occupation the Hurrian Hepat and Teshub are seen as their equals or equivalents.
Hittite Queen Puduhepa writes an incantation or prayer linking the Sun Goddess of Arinna with Hepat:
O Sun-goddess of Arinna, my lady, queen of all the lands! In Hatti you gave yourself the name Sun-goddess of Arinna, but the land which you made that of the cedar, there you gave yourself the name Ḫebat.
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In religion Hepat holds a place of honor among the pantheon, highly listed as an important Goddess. In Hittite documents she's called "Queen of Heaven", and often referred to as Queen or Great Goddess.
A Hurrian ceremony dedicated to her involves the concept of allašši, "ladyship", analogous to Teshub's ceremony of šarrašši, "kingship". Ḫepat also has maternal characteristics, and is invoked in rituals connected with midwifery and childbirth.
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In the Iron Age, a temple to Tarhunz, the Luwian storm god, is erected at Aleppo. Hepat's third and final marraige is to this God. In the end, Hepat outlasts all her husbands, or the manifestations of one. Her cult continues until after the rise of the Romans in the 8th century BCE.
Greek neoclassical philosopher Proclus says she plays a central figure in one of the works of Orpheus. In divine midwife status she receives the newborn Dionysus, who is born from a thigh of Zeus. According to Proclus she carries a winnowing basket or liknon, and snake. Snakes are symbolic of healing.
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