Forgotten Moon Gods

The moon has always held a special place since prehistoric times. Its appearance, disappearance, and the effects it creates, such as tides, within a specific cycle have led people who have observed these changes over centuries to attribute supernatural meanings to the Moon in their minds and hearts. As the symbol of silver, the Moon sits on the throne of cosmology, influencing our relationship with nature and society, as well as penetrating our emotions and imagination for thousands of years. It guides us before the stars but also knows how to conceal its own mysteries in the darkness. Therefore, the place of the Moon in mythology is unique. Almost every civilization has its moon gods or goddesses. Names like Artemis, Diana, Hekate, Luna, Phoebe, and Selene will come to the minds of mythology enthusiasts. In this article, we will briefly discuss two gods that may have been overlooked compared to the brilliance of the mentioned names.

In Anatolian Prehistory, the Moon God Kašku

In Anatolia, which has been a crucial source and bridge in the spread of civilization and culture, the tradition of worshiping the Moon dates back to around 2500 BC. The Hattians referred to it as "Kašku" (Kašku-Bright Star), the Hurrians as "Kuşuḫ" (Kuşuhh), and the Hittites (or Nesites) as "Arma." Whether there were specific forms of worship or rituals dedicated to the Moon within Hittite society is not known. There is a view suggesting that the word "Arma" in Hittite and Luvian languages derives from the term "Ormo" (traveler). Another hypothesis links its origin to the word "armai," meaning pregnancy, as both Hittite and Luvian cultures associate lunar cycles with pregnancy and birth. "Kašku" (or "Arma") is depicted in the Luvian hieroglyphic alphabet in the form of a crescent moon and corresponds to the name "Luna" in transliteration.


Another quality of the Moon god in Hittite and Hurrian beliefs is being the god of spoken law, the deity of oaths. In this role, he acts as the guardian of oaths given, with his consort Nikkal (known as Ningal in Mesopotamia) serving as the witness to these oaths. Beyond this, depending on the region of worship, various attributes were attributed to this god, and his influence extended from northern Mesopotamia to the Caucasus. According to a theory, he was identified with the pre-Christian Georgian pantheon's god-king Armazi.

One of the most notable examples of the influence of the Moon god in Hittite and Hatti belief systems is perhaps giving him a leading role in what may be the earliest known folktale in Anatolia. A short tale of Kašku is narrated in tablets dating back to the 14th and 13th centuries BC found in Hattusa, following the statement of Hittite priests saying, "The priest is now speaking in Hittite." This short tale, possibly a mythological representation of a lunar eclipse followed by a storm and heavy rain, goes as follows:

"Kašku fell from the sky. Now it has fallen onto Kilammar.[3] But no one saw it. Now the Sky god sent rain showers behind it. Fear took it. Anxiety took it.
The goddess Hapantalli went down to it. She continually recited and blew on it. The goddess Katahziwuri looked down from the sky and saw what had fallen and said: The Moon god fell from the sky. It fell onto Kilammar. The Sky god saw it. Then he sent rain showers behind it. Fear took it. Anxiety took it. Hapantalli went down to it, then she spoke with it: Are you leaving? What are you doing?"

This short tale is a written example of the Hittites' high sensitivity to natural events.[5] A different version can be found among the Hurrians, where the Moon god is defeated by a demon named Ushuni and falls from heaven to the earth.
Kašku continued to be mentioned with various names after the Hittites, at least until the dark period following the Sea Peoples' invasion.

The Moon God MEN and the CULT OF "MEN"

The period between the 3rd century BC and the 4th century AD is characterized by the attribution of multiple virtues to gods, while preserving their essence; however, their powers varied from region to region due to local influences. For example, there is not a single god like Zeus. Depending on the geography where they were considered sacred, there could be different versions of Zeus, each localized and defined accordingly. This situation allowed the diversification of unique Anatolian gods alongside those of Ancient Greece, Persia, Mesopotamia, and Egypt. One such god is the moon god Men.

The Men cult had a wide spread, from Ostia (located southwest of Rome in Italy) to the Black Sea region. Its influence was prominent in Phrygia (covering the region of present-day Eskişehir, Kütahya, and Afyon), Lydia (Western Anatolia with the center in Manisa and Uşak), and Pisidia (covering Isparta, Antalya, a part of Afyon, and partially the province of Konya).

The most extensive temple structures dedicated to Men were found in the Kula Valley, which was an agricultural center during that period. Unlike other gods, Men does not have his own mythos. Nevertheless, he was widely accepted as a healing god, especially among the agricultural community. The dedicatory inscriptions on the stelae reveal prayers for protection against diseases, healing, the health of children, and good fortune. Men combined many qualities with other contemporary gods of his time. For instance, in the territories under the rule of the Pergamon kings of Phrygia Epikletos (Conquered, United Phrygia), Men was associated with powers such as fertility, water, childbirth, family unity, and also shared moon-themed characteristics with the goddess Hekate, who was associated with the underworld, mysteries, and maturity. Men is depicted holding a spear, a pine cone, sometimes holding a rooster, wearing a Phrygian cap, and occasionally tending to a dog (symbols associated with Attis and Hekate). At times, he is also shown in the form of a child god. His portrayal as a child resembles the healing god Asklepios' son, the child god Telesphoros. The depiction of Men in the form of a baby or child, and families making offerings for the protection of their children, also adds the aspect of being a protector of children to Men's qualities. Sometimes, he even served as a cultural ambassador for a city, as seen in a coin where he holds the symbol of the plow, which is the symbol of Ankara. However, what distinguishes him is the crescent symbol on his back, as seen in figurines.


Men cult encompassed a broad believer base, including both the upper and lower strata of society. For instance, a freed slave in Attica would make offerings to Men for the freedom of other slaves, while in Pontus, kings ascending to the throne would take their oaths before the god Men.

When comparing findings, it can be said that the forms of worship in the Men cult varied from region to region. An inscription found in Sounion (southern Greece) is the only complete source providing content related to the cult. Members of the Men cult in this region abstained from eating garlic and pork. They were required to be clean before entering the temple, and a full-body wash sufficed for this purification.

The Men cult was entirely abandoned towards the end of the 3rd century AD with the spread of Christianity.

Both Kašku and Men were forgotten. They faded among other moon gods and goddesses. However, the Moon, the central element for all of them, will continue to exist in our hearts through the sensations they evoke.

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