Äîêóìåíò âçÿò èç êýøà ïîèñêîâîé ìàøèíû. Àäðåñ îðèãèíàëüíîãî äîêóìåíòà : http://www.imk.msu.ru/Structure/Linguistics/yakubovich/download/Utu-as.pdf Äàòà èçìåíåíèÿ: Fri Apr 30 15:12:00 2010 Äàòà èíäåêñèðîâàíèÿ: Mon Oct 1 20:50:03 2012 Êîäèðîâêà:

SARNIKZE.L
HEXHITOLOGISGHL5TUDILN ZUMGLDLN1CE.NAN CMI L ORGEXORI X f ORRE.R
(19.02. is?4-io.oi.i?s6 )

pjerausgegebe n von Oetle v (jrodael c ^)ulveste r Roftle

4t*

o,

tf =

b^*-*^-^

TECHNISCHE UNIVERSITAT DRESDEN

2004 -


394

M . HUTTE R

11

VW

AS

in Hittite Texts

Alexei Kassian (Moskau) - Ilya Yakubovich (Chicago)

The aim of this paper is t o prove the existenc e of a complex heterogram (i.e . Akkadian

Ulu ^

Samas) for th e Hittite Sun-god. The example s we are going to cit e in
2

support of our interpretatio n all come from th e published text s found in Hattusa . Most of thes e text s hav e been identified and some even edited in transliteration , but the hetero gram D UTLT 12 ted as
4

remained unnoticed by the scholarly world. It was consistently translitera -

UTU-of, as if it wer e a Hittite genitive *I$tanuuas, UTU-a? do not succumb t o syntacti c analysis as geniti UTU~as", ignoring the fact tha t the majority
3

Van Gesse l (Onomastikon, p . 853) was probably the first one to se t aside a group of example s wher e the would-be ves . He listed them under a label ,,nom.
D

of them cannot be analysed a s nominatives either . Not all of his example s stand a clos e scrutiny: severa l likely genitives UTU-osf have been classified as his ,,nominatives" ,
D 4

while some syntacticall y aberrant ,,genitives" have been retaine d as ,,gen. UTU-ai*" , and in one cas e the reading UTU-a ? is probably a mere error . But thes e are quibbles.
Subjec t t o usua l disclaimers . Th e author s ar e greatfu l t o Prof. Th . va n de n Hou t (Chi cago ) fo r hi s advic e on th e subjec t matte r an d t o Th . Wie r (Chicago) , wh o too k pain s t o correc t thei r style . Specia l thank s g o t o th e Chicag o Hittit e Dictionar y Project , sponsore d b y th e Nationa l Endowmen t fo r th e Humanities , th e file s of whic h hav e bee n use d in th e presen t researc h for datin g purpose s (thes e case s hav e bee n speci all y noted) . Som e recen t edition s ar e cite d in footnote s unde r respectiv e passages . Mos t of ou r bi bliographi c abbreviation s ar e thos e of th e Chicag o Hittit e Dictionar y (CHD) . Thu s e.g . KU B 45.5 5 + , I I 1-3 ... lu-uk-kaLtl II ESAG^ 1 ^ [a> ? -fta ? ! pdd-da-an-zi I ESA G tdk-na-aS D UTU-a ^ I fiSAG-ma tdk-na-aS D UTU-ai f D I N G I R M E S LLI ME ^-^ a pdd-da-an-zi is plausibl y translate d in th e CH D (wit h referenc e t o Taracha , Hethitic a 10, 171ff.) a s "Th e followin g mornin g the y dig ou t tw o storag e pits : on e pi t of th e Sun-go d of th e eart h an d on e pi t of th e Sun-go d of th e Eart h an d mal e gods" , implyin g th e genitiv e ^UTU-a ? whos e hea d nou n wa s topicalized . Thu s (4) , (9)-(12) . Th e contex t (1) is liste d b y va n Gesse l twic e unde r ,,nom . ^TJTTJ-a^ " an d ,,gen . ^UTTJ-a^ " withou t additiona l comments . KU B 43.23 , Rs . 15J: nu $e-ir kat-t¸al ne-e-pi-iS-za D x-a f LUGAL- i Za~a¸~sul (16') hu-i¸-ua~tar mi-ju-tar tar-hu-i-li ^^tu-u-ri pi-i^-ki-i¸d-du^} ,,Dow n fro m th e sk y abov e le t th e x-go d giv e t o th e kin g fgoods. H life , growth , a victoriou s weapon" . Th e commo n readin g her e i s DTJCTl)U-a.f (thu s e.g . CHD , L.-N: 237b) , bu t

_, 0.5 m.
Photographs : take n in Ankar a Museu m in 1987 . Copies : trace d fro m th e stone . 12-13 . MALATY A 11 an d 12

Abb. 1: PUGNUS-mili opfert vor seinen vie r Hauptgottheite n (nach Hawkins 2000, Tf. 151)


396

A. KASSIA N - I. YAKTJBOVIC H

UTIT

4

I N HITTIT E TEXT S

397

Building up on van Gessel' s work (a s well as new KBo 42, 43), th e authors of this articl e have bee n abl e to collec t a solid arra y of instance s where th e postulation of the hetero gram instance s wher e *IStanu(u)i, seem s t o b e th e only logical solution. stand s for th e nom. *IStanuS, followed by voc . *IStanu(u)e, dat . Wha t follows is a list of our example s grouped by grammatica l cases . It begins with th e and ace . *IStanun. Ther e is obviously no way to segregat e the instance s

B: IBoT 2.126 (+) KUB 58.109 Rs. IV 32' : nu-uS-Si-iS-Sa-an na-at tdk-na-aS E: Bo 2860 Rs. IV 9': nu-uS-Si-eS-Sa-an na-at{-kdn
SlG

Su-i-el (33') [(.ku-it A-NA KAxU-SU {ki-eS-Sar-ta har-zOl

ha-m)]a-an-kdn

' Su-i-el ku-it A-NA KAx\3-SU (10') [(ha-m)]a-an-/cd n XJTU-uS ki-eS-Sar-ta har-zC(i')]

PA5-a¸-Sa} tdk-na-aS

where th e genitiv e *IStanuuaS is hidden under 1. ..Nominative" "VlX!
45

"The threa d tha t is bound t o his mouth, the Sun-goddess of th e Eart h holds it with hand" . is a subject of a clause . This passag e is available in thre e copies, two of which have UTU-u.?, while one ha s

W e have found only two case s where DUTLT

4

·^UTU V .
°U 2 . .Vocative "
D

(1) KUB 23.11, CTH 142 (Annals of Tudhalia II/I) , MH/NS 6 . Rs. Ill 19: na-an-mu
UR ] U

DINGIR

ME S 4

pa-ra-a pi-i-e-ir
D

D

UTU

AS

URU

A-r[i-in-na

UTU

A5

'
D

HA-Ar-7 7 (20) °ZA-BA4-BA

I$TAR °SIN

D

Li-el-ua-ni-eS

x[ - ...

The only atteste d cas e of a ,,vocative

UTU

A

" is especially instructive since th e UTU-u-e .

"The deitie s handed it over to me : the Sun-goddess of Ar[inna, the Storm-god of H]atti , Zababa , I§tar, th e Moon-god, Lelwani".

parallel tex t ha s an unambiguous phonetic writing (3) CTH 395.1-2 (Ritual of HantitaSsu)

In this exampl e Tudhalia II/ I boast s about his destruction of th e KaSkaean army. The syntacti c role of LelwanieS. (2) CTH 780 (Ritual of Allaiturahi) A: VS NF 12.578, Rs. IV 16': [ri\u-uS-Si-iS-Sa-an (17') na-at-«.kdn
St°Su-i-el 7

is assured by its juxtaposition wit h th e unambiguous nom.

1. KBo 11.14, NS Vs. II 4:
D

UTU-u- e EN-rra'<<-if>> EGIR-pa-ma-a[ n pa-a-z ] (5) AMAR-un-ma-a n

DUMU -la-ma-a n pa-a-i 2. KBo 17.104, NS Vs. II 3 : ... (^lUTir ku-it A-NA K[(AxU-¸)][ / DUMU-) ] la-ma-an PA s -a?-^a> > tdk-na-as UTU-uS ki-eS-s[_{ar45

EN-mf (4) [(EGIR-p a ma-a)n pa-a-i

(AMAR-un-ma-a n

pa-a-i

ha-ma-an[.(-kd)^n f)]a har-zi

"Oh th e Sun-god, my Lord! Give him bac k to me ! Give my calf, my baby". 3. ,,Dative "
D

UTU

A5

W e hav e si x example s where
(a s wa s rightl y admarginate d b y Prof . A . Korole v in hi s cop y o f CHD , L.-N) th e resto ratio n "->I[[M]-aif> als o fittin g th e trace s of th e sign , i s th e onl y on e possibl e on th e groun d of textologica l analysis . Collation , of course , i s neede d in an y case . Edite d b y O . Carrub a in SME A 18 (1977) , 158-162 . Edite d b y Haa s in Ch S 1/5 . Copie s A, B an d E correspon d t o Nr . 7 , 8 an d 10 of hi s edition . Haa s give s th e readin g ^UTU-uC^ i n B , bu t accordin g t o bot h th e phot o (S . KoSak , e-mai l of 20.11.2002 ) an d th e IBo T autograph y -u¸& is impossible , w e shoul d rea d i t a s Haa s di d no t consul t th e cuneifor m origina l of B . Formall y know n a s Weidne r 1911. Se e va n de n Hout , BiO r 56 (1999) , 149 ff. an d Groddek , OL Z 94 (1999) , 198 for details .

UTu

is the beneficiary of a ritual offering and is
D

accordingly expresse d by a dative . More exactly ; dai-/tiia,to se t (for smb.) ' (4), pai-/piiaby the postpositio n menahhanda (6). (4) KBo 13.217, CTH 750.8.A (Cult of Ziparwa), NS Vs. Il l 5' : SA.BA I GAL GIR
D 4

UTU

4

is governed by the verb s

,to give' (5), herik- ,to offer, consign' (7), and

6 7

A-NA °Zi-pdr-uaa-a
D

(6') [I ] G[AL GI]R da-a-i

4

A-NA

8

Ka-tah-Zi-uuu-u-ri

(7') [ I GAL GI]R 4 A-NA

VTTJ

AS


398

A. KASSIA N - I . YAKUBOVIC H

UT u

I N HiTTiT E

TEXTS

399

"Including one vesse l of baked cla y for Ziparwa, [on e vesse l of baked cla] y for Ka tahzifuri, [on e vesse l of baked cla] y for th e Sun-deity, he set s ". If th e deities ' name s were gen. , we should expec t Akk. §A, not ANA. (5) KBo 20.92 ++, CT H 447.B (Cult of chthonic deities) , MS Rs . I V 2: ki-i-ma A-NA ' V n j
45 ?9

(9) KUB 43.23, CTH 820 (Incantatio n ritual for th e roya l vineyard), MS Rs. 35' : II NINDA GUR4.RA GID.DA (36') I GAL GESTIN I SILA
D 4

(37') A-NA

UTU

A

5

1

Kam-ru-Se-pa

" one lamb to/fo r th e Sun-god Kamrus'eba". 4. Accusative " ^ T U
45

pi-an[-zQ

"The y giv[e ] thi s t o th e Sun-goddess" . (6) KBo 23.1 + ABoT 29, CT H 472.A (Ritual of Ammihatna) , NS Vs . I 12: na-aS-Sa-an KASKAL-&' ti-i-ia-zi nu NINDA KU 7 A-NA ^TX/ me-na-ah-ha-an-da pdr-Si-ia "(S)he step s on th e road and break s th e swee t loaf facing th e Sun(-deity)" . (7) KUB 25.20, CTH 618.5 (AN.TAH.SUM festival) Rs.
? 4 51 0

In six case s below (13)

is best regarde d a s a claus e direct object . In five of x eku- ,to drink

them w e are dealing wit h an extremel y frequent idiomati c expression

the god x' . Scrutiny of example s collected by A. Archi in Kammenhuber, Materialen , Nr. 5 (2) proves tha t this construction normally require s a divine nam e in th e accusative , sometimes (in th e late r language) in the dative , bu t never in th e genitive . Thus , quite aside from th e theological interpretatio n of thi s ritua l ac t , one ca n safely clai m tha t ** UTU-a f eku- would b e a syntacticall y aberran t construction, while "^UTU eku- ,to drink a god' in (10)-(14) is a regular one . (10-11) KUB 30.41 ++, CTH 669.19 (Unidentified festival) , NS Rs. V 1: LUGAL-ii? a-aS-ka-az G[UB-a¸ ] (2) D UTU
A5 14 4

13

IV ? 6': LUGAL MUNUS.LUGAL-fcdn INA E °UT[ U ... ] (7') LUGAL MUNUS. (8') I UDU A-NA
D

(ace.)

LUGAL A-NA DINGIR 1 " ^ US-K[E-EN-NU]

UTU

AS

hi-in-kldn-

zil
"The king th e queen [...] in th e templ e of th e Sun-deity. The king and th e queen prostrat e themselve s before th e deity . They consign one shee p t o th e Sundeity" . (8) HFAC 54 + KBo 29.213 (+), CTH 641.2 (Cult of IShara), NS Vs . 10: nu EN.SISKUR pa-iz-zi A-NA DINGIR 1 ' 7 ^ US-KE-EN Sa-an-ga-ra nu-uS-Si Slj yi ' A -aJ : ua-tar pi-an-zi nu-kdn BE-EL-TU-ma °SIN nu EN.SISKUR
A

E

'Me-iz-zu-ul-la-a n

e-ku-zi

"The king drinks th e Sun-goddess Mezzull a outside , st[anding]" . Rs. V 12: LUGAL-ii? an-dur-za e-ku-zi ,,The king drinks th e Sun-goddess Mezz[ul]l a inside, sittin[g]" . (12) KUB 39.5 +, CTH 450 (Royal funerary ritual) , NS Rs. 15: [nu : ^Xnxf^8 KI.MIN
LU 15

TU§-a M (13)

D

UTU

AS

C

'Me-iz-ziu]-u[l-l\a-q n

kiS-an (11) ti-an-ti III UDUTM'
D

SA.BA

\EN
AS

UDU §A IGI.DU8.A na-an-kdn A-NA ^IS-ha-ra Hal-ma Tu-uh-hi-it-ra DINGIR'"*' ' (13) ku-na-an-zi

(12) D UTU

'

Su-up-pa-ia

nu-kdn UDU " '

A-NA PA-NI

NA R iS-TU

GlS

TIBUL A SlRRU

I NINDA.GUR4.RA

pdr-Si-ia na-a\_n-kdn pa-ra-a pi-e-da-{i)~\

"(10) The offerant goes. The y give him hand-water . The offerant prostrate s himself t o th e deity. They se t thu s (i.e . the y prepar e th e following offerings): (11) three sheep including one shee p of th e first quality' . it (i.e. this sheep) for Ishara, Beltu , th e Moon-god, (12-13) th e Sun-god, Halma, Sangara, Tuhhitra in a ritually pure way . They slaughte r th e shee p (pi.) before th e deity".
9 10 11 Edite d b y contributio n Th e A § sig Dupl . KB o Popko , Da s hethitisch e Ritua l CT H 447 , Warszaw a 2003 ; cf. als o in thi s volume . n i s provide d wit h a n exclamatio n mar k i n th e autography . 40.307 , 4 ' reads : .. . A-N)lA D UT U {x } me-n¸(a-ah... Popko' s 14 t$ M \3 Edite d b y Haa s i n Fs . Otten ^ 131ff., wher e lin e 37 ' i s transliterate d A-NA UT U -aSl ^Kam -ru-Se-pa an d translate d a s in th e presen t article . Fo r variou s understanding s of thi s expressio n se e H.G . Guterbock , CRRA I XXI V (1987) , 122-129 wit h references . I t seem s that , dependin g o n plac e an d time , thi s ca n refe r t o drinkin g a go d a s a magica l act , t o drinkin g fro m th e specia l cu p of a deity , or , later , t o drinkin g t o a go d (i.e . toastin g a god) . Cf. Kammenhuber , Materialie n Nr . 5, 146 (53) . Edite d in Kassia n e t al. , Hittit e Funerar y Ritua l (AOA T 288) , 350 . Normall y i n Hittit e th e us e of KI.MI N instea d of a ver b di d no t chang e th e case-markin g o f nouns . Th e makeshif t suppositio n tha t DUTU-a¸ ca n b e a fre e genitiv e (ibid. , 339 , fn . 10) i s no w unnecessary .
D


400

A. KASSIA N - I. YAKUBOVIC H

UTU

4

I N HITTIT E TEXT S

401

,,The Sun[-de]it y ditto . The singers sing (accompanying themselves ) on th e T.-instru ments . He break s a <(sour)> thick loaf and [bring(s) ] i[ t out.]" . Thi s i s a n abbreviation for 23). (13)KUB 51.57, CTH 633.B (Festival of procreation) Vs . 32: (lll-SU e-ku-z)~\i °Ka-tah-ha
D 16

5. .Accusative " ^ T U

45

before adverbial participle s

All th e eight example s discussed in this group are similar to thos e discussed in § 4 in tha t one agai n is ,,drinking a god" and thu s we expec t tha t ciples GUB-a ? (arandatf) and TUS-a ? (afandal)
20

UTt/ ^ ekuzi ,,He drinks th e Sun-god" . Cf. th e paralle l UTU-u n (Rs . 4, 18) and apel Zl-an (Rs. 9, 20,

UTU-,,ai " stands for the ac -

context s ,,DN ekuzi" with ace . taknaS

cusativ e IStanun. The only peculiarit y of this group is th e presenc e of adverbial parti immediatel y after a direct object. Since adverbial participle s hav e becom e non-productive morphological archaisms already in

UTU

AS

[(°LAMM A LUGAL)

Middle Hittit e

, and since ther e is independent evidence tha t the y were misunderstood by \JTU-a$

,,He drinks thrice : Katahha , th e Sun-deity th e Tutelar y Deit y of th e King". The unambiguous accusativ e duplicate IBoT 1.29, Vs. 27. (14) KUB 58.11, CTH 678 (Unidentified festival of Nerik) Rs. 1': ^TLT
45 D 17

some scribe s or scribal tradition s , one ca n hypothesiz e tha t in some case s

TUS-a? / GUB-a ? represent s a scriba l error for th e expecte d * D UTU-u n TUS-a¸ / GUBaf. This explanation , in fact suggeste d in (McMahon, Diss.) for (18), could account for the disproportionately high number of ungrammatica l UTU-,,af" in front of adverbial partici UTU-,,af" / ples . Yet, sinc e w e do not have a way t o know in which case s

Ka-tah-ha-an

UTU

LAMMA LUGAL is atteste d in a

(TUS-a? / GUB-aif) represent s a scribal error, a s opposed to a complex heterogram I NINDA GUR4.RA UTU , Occam' s razo r dictate s th e transliteratio n UTT J for all the doubtful instanUTU-ai ) cannot UTU-U- , ces . In addition, th e claim about th e anticipator y scribal error (i.e . gen. standing in gen. in context s with TUS-ai V GUB-af. UTXJ is ace . (1. 5') oc (16) KBo 24.26, CTH 694 (Cult of HuwaSSana), MS Rs. Il l 21: EGIR-pa-m a ^ T l T
45

' Me-iz-zu-u[l-la-an

GUB-aJT a-ku-ua-an-zi

pdr-si-ia] [The y drink ] th e Sun-god Mezzu[lla , standing . He break s one thick loaf. ] Th e line i s securely restore d from th e following ones . The fac t tha t is supported b y unambiguous ace . sg. unambiguoi curring in paralle l contexts .
1R

be substantiate d before one finds probative example s wit h deities others than

Za-li-jxi-[_nu-u]n

(1. 3') and

UD

TUS-a ?

e-klu-ulz-zi

"(S)he drinks th e Sun-deity , sitting" . (17) KBo 38.74, CTH 670 (Unidentified ritual) , NS 9': NINDA.K]U
U 7?

(15) KUB 41.3 +, CTH 408.B (Ritual of Pupuwanni), NS Vs . I 19': [{EG1R-SC-ma)'] u[C?-&i)] (210 SA IM-pdt (20') ° U i-e-en-zi
19
E>

pdr-Si-ia ^MTU^

TUS-a f

e[-ku-zi

UTU A5 ' °LAMMA ^Gul-Su-uS

Da-ra-u-

,,(S)he break s [th e swe]et ' [loaf ] drinks th e Sun-deity, sitting".

,,[(Then) ] the y mak e of cla y th e Storm-god, th e Sun-deity , th e Tutelar y Deity, th e G.-deities [and ] the D.-deities". The fac:t tna t UT u t tha ui is ace . is supported b y unambiguous ace . pi .
D 20 N o adverbia l participle s hav e bee n forme d fro m th e verb s othe r tha n ar- ,t o stand ' an d of - ,t o sit ' in MH* . Fo r th e O H ga-ne-na-an-da/ta-aS ,in a squattin g position ' (KB o 17.18, I I 10' an d KB o 17.43 , I 9 0 se e Neu , K Z 86 (1972) , 292 . Cf. KB o 19.161 I 17' LUGAL-ya-a f GUB-a f e-ku-zi for th e expecte d *LUGAL-w f GUB-a f e-ku-zi an d paralle l case s discusse d b y F . Pecchioli-Dadd i in Gs . Moreschini , 305-7 . W e disagre e wit h Pecchioli-Daddi' s treatmen t of LUGAL-jja-a f GUB-a f e-kuzi a s a n archai c absolut e genitiv e fro m whic h th e constructio n LUGAI~-n J GTJB-a f eku-zi ha d develope d (Pecchioli-Dadd i informe d on e of th e author s in Qoru m in Sep tembe r 200 2 tha t sh e doe s no t insis t o n thi s theor y anymore) . Yet , sinc e th e construc tio n LUGAL. -ua-a S GUB-ai f e-ku-zi occur s severa l time s in th e text s relate d t o th e cul t of TeteShab i of th e cit y Tawiniya , on e ca n plausibl y conjectur e tha t it reflect s a loca l scriba l tradition . Mayb e th e Tawiniy a scribes , bein g unawar e of th e functio n of GUB-a^ , trie d t o pu t a subjec t i n a n ungrammatica l agreemen t wit h it .

GulSuS and
it

'DarauuS.
N S accordin g t o Edite d in Haas , Sun-deit y Cf . D . Prechel , Popko) , Warsaw : Th e duplicat e A plements . th e CH D files . KN , 214 ff. (a s B o 2710) . Haa s translate s Rs . V a s .XThe y drink ] t o th e MezzuQla , standing" . ,Betrachtunge n zu m Ritua l de r Pupuwanni' , Silva Anatolica (F s Agade , 2002 , pp . 283-5 . (KU B 7.2 ) Vs . I 15 read s .. . D U D UT U D LAMM A .. . withou t an y com -

r

16 17 18 19


402

A. KASSIA N - I. YAKUBOVIC H

UTU

4

I N HITTIT E TEXT S

403

Cf. ibid. 12',

2LA-BA4-BA4 in a similar contex t withou t an y declensiona l ending.
22

,,He drinks th e Sun-deity from th e cup, sitting". Cf. ibid, (in th e identical contexts ) unambiguous ace . [ H]u-ua-aS-Sa-an-na-an (Rs. ' 3'), Pi-u-li-i-in Hu-u-ua-aS-Sa-an-na-an Im-ra-al-li-in (Vs. ' 3'), (Vs. ' 9'),

(18) KUB 10.93, CTH 685 (Cul t of th e Tutelar y Deity) , NS (archaic) Vs . I 15': pdr-Si-ia
D

UTU

AS

TUS-o F e-ku-zi

Gl S

D

INANNA SlR*

17

I NINDA GUR4.RA

(Vs. ' 7'),

LAMMA Sar-hx-im-mi-in (Rs. ' 6') and also ace . pi. hJi-iS-Sa-la-an-du-uS (23) KUB 54.9, CT H 692.3.C (Cult of HuwaSSanna)
26 L

(Vs." 17').

,,He drinks th e Sun-deity , sitting . sing on th e ,instruments of th e goddess IStar'. He break s one thick loaf . Cf. ibid. 13' & 16' ISKUR in th e identica l context s without any declensional ending. Vs. II 7': [nu ]
D

UTU

A?

TU§-
°-

MES

NA R SiR*^ ]

,,They drink th e Sun-[de]ity , sitting. The singers sin[g.] " Cf. ibid. 14': nu IM TUS-a f a-ku-ua-an-zi without any complement .

(19) KUB 27.66, CTH 692.5 (Cul t of HuwaSSanna)23 Vs. II 19': [EG]IR-pa-m a D UTU ^ TUS-a ? e-ku-zi mu-un pdr-Si\_-ia]

L

°NA R StR

RU

NINDA

ta-fcar -

6. Discussion W e have see n tha t in a number of instance s th e ungrammatica l UTU-,,a¸ " can be
4

,,Then he drinks th e Sun-deity , sitting . The singer sing. He break[s ] th e f.-loaf". Cf. ibid, (in th e identica l contexts ) unambiguous ace . 22') and D 'La-la-ri-ia-a n (1. 24') . (20) KUB 32.125 + KBo 29.100, CTH 692 (Cult of HuwaSSanna), MS Vs. I 13': ... ^x-an ^ T l T
45 24

LAMMA Sar-la-i-me-en

(1.

successfully explaine d by assuming th e indeclinable Akkadographic complemen t ^ T U

It remains to see , first, whethe r or not th e alternativ e explanation s of th e indeclinable UTU-,,aif" ar e possible and, second, what was th e motivation behind introducing the complement A$ in Hittit e writing system. It i s eas y t o dispense wit h th e potentia l claim tha t Akk. SamaS ,Sun-god' wa s borrowed in th e Hittit e language and becam e a rar e synonym of Hitt . IStanu- (likewise borrowed from Hattic) . In this case , one would expec t tha t UTU-,,a¸" would mos t frequently without any complement . occur in the text s of Akkadian inspiration. Yet none of th e example s discusse d above comes from suc h a text , whereas , e.g., the Hittite hymn t o th e Sun-god (CT H 372), de 27
7

GUB-aS

e-ku-zi

"... he drinks th e Sun-deity , standing". Cf. ibid. Rs . IV 16': UT U TUS-atf a-[k\u-an-zi

(21) KUB 34.102, CTH 704 (Culti c tex t of Hurrian inspiration) , NS Rs. Il l 25' : EGIR-an-da-m a
E>

25

D

UTU

A5

GUB-aS e-ku-zi I NINDA KU

pilr-Mi-j M

monstrably influenced by Mesopotamian tradition the Sun-god retaine d its indigenous name Tiuat-.

, consistentl y use s

UTU-u - = IStanu-.

,,Then h e drinks th e Sun-deity , standing. He bre[a]kCs ] one swee t loaf' . Cf. ibid, (in th e identica l contexts ) dat.-loc . declensional A-ri-in-na endings) (1. 26') . °NISAB A (1. 19'),
D

In Luwian, which , unlike Hittite , was an immediate neighbour of th e Semiti c languages, A theory tha t would have a bit more to recommend itself could operat e with the free-standing genitiv e ManuuaS ,(god/goddess) of th e Sun'. The omission of the head noun in a possessiv e construction is nothing strange in Hittite : one ca n compare , e.g., the free-standing genitiv e parSnauuaS ,(one) of squatting' tha t could function th e same way as parSnauuaS SAGI ,a cup-beare r of squatting' . Th e awkwardness of th e unisex usage

Su-ua-li-ia-at-ti (1. 21'),
D

(1. 17') and ace . (without' EN.Z U (1. 23'),
D

¸- A

UT U

(22) KUB 46.18, CTH 692 (Cul t of HuwaSganna) Vs. ? 4' : nu
D

UTU

AS

TUS-o ? iS-TU GAL a-ku-an-zi

...

of IStanu- for, e.g., the Mesopotamian Sun-god and th e Hattic/Hittit e Sun-goddess of
22 23 24 25 Edite d i n McMahon , Diss. , 224-227 . N S accordin g t o th e CH D files . Cf . Cf . Kammenhuber , Materialie n Nr . Cf. Kammenhuber , Materialie n Nr . Cf . Kammenhuber , Materialme n Nr . 5 , 166 (12) . Kammenhuber , Materialme n Nr . 5 , 193 (13) . 5 , 194 (15) . 5 , 185 (29) . 36 37 J8 Cf. Yoshida , THet h 22 , 247 . GUterbock , JAO S 7 8 (1958) , 241-242 . Neu , Gs . Kronasser , 118-120.


404

A. KASSIA N - I. YAKUBOVIC H

'UT u

I N HITTIT E TEXT S

405

Arinna

would provide a semanti c motivation for it s replacemen t with th e periphrastic

4. KUB 43.23 , Rs. 23'-61' (see (9) above) contains a list of offerings t o various dei ties , such as long thick loaves, ,,GUL" thick loaves, wine, oxen, sheep , pigs, etc . The deities (and/o r thei r priests) are grouped as follows: (23'-25') two long thick loaves, ... to the men (i.e. to the male gods?) of th e Storm-god (°lU-na-aS HJ
MES

*IStanuuaS (Siu$y ,(god/goddess ) of the Sun'. All thes e arguments , however, are doomed t o remain speculation s in the fac e of text ual evidence . If gen . *I¸tanuua$ was a new formation replacin g the old IStanu-, one would expec t t o find some spatial or temporal distribution in thei r usage . But this is not th e case . The indeclinable possible to link UTXJ-,,af" appears already in the Middle Hittit e texts , but re mains a rare phenomenon up to the end of th e Hittit e scribal tradition . It is equally imUTU-,,af" with a particular group of texts : even in th e description of UTU-a ? is by far more UTU-of / the cul t of HuwaSSana, wher e this form occurs most frequently,

-a? ) § IM Ma-a-am-ma) § u-i-te-na-aS §

(26'-300 ... t o th e Storm-god Mamma (A-NA [ D IM-n]a-oi r 0 PA5) §

(31'-34') ... t o the water s of th e Storm-god and th e Cana l ([A-AM]

(35'-37') ... t o the Sun-god KamruSeba (A-NA °UTU A ' ? ° Kam-ru-Se-pa) Deity Aala (A-NA HJ {A-NA DINGIR (A-NA SA ¸TIM $A
E

common. This fac t can be explained only if we assume tha t th e alternatio n of

(38'-42') ... to the men (i.e. to th e male gods?) of th e Tutelar y Deity , to th e Tutelar y
M S

UTU~,,a? ' wa s not tha t of archaism vs . innovation, and thi s preclude s the interpretation UTU-,,a^ " as th e free-standing genitive *Istanuua$. In th e sam e way, th e distributioUTU-,,af" is an nal argument s militat e against the otherwise ad hoc assumption tha t obscure local deity , which never appears phonetically written . A specific explanatio n wa s advanced by van Gesse l for UTU-,,(rf" KamruSeba, UTU-,,aif" °MezzuUa and UTU-,, D D D D

§A °LAMMA °LAMMA DA-a-la)

§

(43'-46') ... t o th e gods of th e house and th e thousand gods ME §

0 LI-IM DINGIR^ 5 ) §
D

(47'-5l 0 ... t o Telibinu Malija of th e Garden, th e Mother of vine and grain
D

Te-li-pi-nu

GI§

KIRI

6

Ma-a-li-ia

GE&TIN-aS hal-ki- AMA-ni) §
GlS

(52'-55') ... t o the Mountain of /c.-tree (A-NA HUR.SAG §A Su-uh-mi-li tdk-na-aS UTU-t).

kar-pi-ni ) §

UTU-,,at"

D

(56'-58') ... t o th e Nurturing ' Eart h the Sun-goddess of th e Eart h (A-NA KI W e se e her e th e paired deities : th e Storm-god and Mamma, the Tutelar y Deit y and Aala, Telibinu and Malija (at leas t for th e Tutelary Deity and Aala we know tha t the y were consorts) . The only possibility is to analyse th e
30

one ca n tr y t o interpre t them as free-standing genitives ,Kamru§eba <, wife ) of th e Sungod', .Protectiv e god <, son> of the Sun-god' and .Mezzulla <, daughter ) of th e Sun-goddes s of Arinna'. Even though thes e interpretations can be supported by (certain) Anatolian mythological traditions , the y are precluded by a number of formal considerations. 1. Th e constructio n ,,X-aS Y" with the meaning ,Y, th e son of X' does not seem to oc cur in Hittite . Th e normal expression is "Y X-aS DUMU". In Luwian, where th e omission of th e word for ,son' is common, the normal construction is ,,Y X-aS" any Anatolian language . 2 . The unmotivate d mentioning of a deity's paren t or husband is not expecte d in stan dardize d ritual/festiva l contexts . 3. In (10)-(11) and (14), one should assume th e omission of
D

pair

in

questio n

( UTU-,,af"

KamruSeba) in th e same way as thes e ones, i.e., ,the Sun-god
not ,,X-aS Y". The

heterogra m

UTXT^

tha t

could

replace

omission of th e words for ,wife' and ,daughter' does not belong t o th e standard feature s of

UTU(-u- ) at th e whim of a scribe is the only solution available. A separat e question is why the Hittit e scribe s occasionally used this heterogram . To star t wit h th e situation in Akkadian, the Mesopotamian Sun-god could be writte n either as Akk. Samsu-, nable form SamaS. / \]TX5-Si(m]/ When writte n ideographically, SamSu- could appear a s which is UTU-fu(m) properly a common word for the sun and the sun-disk, or, more frequently, in an indecli-

Arinna

after

UTU-as .

UTU-ifa(m), depending on the cas e form, while SamaS could be repre -

29

Th e one-to-on e correspondenc e betwee n th e sig n sequenc e u UTU-u "IStanu, implicitel y presume d b y man y scholars , wa s recentl y argue d tatio n thesi s of Iren e Tatishvili , Hittite religion: genesis, formation, the pantheon (i n Georgian) , defende d in th e Tbiliss i Stat e Universit y

- an d th e readin g fo r in th e habili and structure of in 2002 .

M> Th e sam e solutio n is accepte d b y Haa s (Fs . Otten^ , 137) an d Yoshid a (THeth . 22 , 182 wit h fn. 123) . .11 CA D 17(1), 33 7 (su b f) . AHw , 1154, 1158.


406

A. KASSIA N - I.

YAKUBOVIC H

D

UTLT

4

I N HITTIT E TEXT S

407

sente d as

UTU-o T . In bot h cases ,

UTU could also appear in Akkadian without a pho -

Sun god; being borrowed in Hittit e as while Hatti c Sun goddess * IStanudeity *taknaS writte n a s

D

UTU A ' 5 , it cam e t o be used also for the erst Arinna (1) and for th e original Hurrian chthonic

neti c complement . In Hittite , th e Sumerogra m UTU acquired a ne w technica l meaning. The winged sun-disk being one of th e mos t important Hittit e royal symbols, it was also chosen as an official metaphorica l self-designation of Hittit e kings. The image of th e winged disk stan ding a t th e to p of man y Imperial Hieroglyphic inscriptions (HH 190 = SOL ) can b e di D ¸l
2

IStanu- (2) . W e believ e tha t any deit y called IStanu- in Hittit e could be

rectl y compared with th e complex heterogram Hitt .

UTU

tha t is usually translate d as

,My Majesty'. Since thi s heterogra m is mainly used when th e king is referring to himself, it is normally understoo d a s an equivalent t o Akk. SamSi ,my sun' . Another peculiarit y of Hittit e is tha t th e Sumerogram HZL 316 is used not only for
D

UT U = Hitt . IStanu- ,Sun-god(dess)', but also for °UD
D

AA

^ = Hitt . Siuatt-, lit. ,(god of
33

the ) Day', wh o ca n function similarly t o scholars believe tha t th e function of Day of Death (can be read a s
D

UD.SIG5 ,(god of the ) Good Day'. UD

Many

UD, a t leas t in some texts , is tha t of the deified is take n from Akk. ace . UD U4-MA-AAf). In some ca -

. W e know tha t th e complement of U4-Ml) and UD

umam ,the day (ace.)' , becaus e this ominous deit y ca n b e occasionall y writte n as (can be read a s
35

ses , however, th e Akkadian complement is absent , and our readin g UTU) is base d exclusivel y on contextua l analysis .

UD (a s opposed to

Based on th e evidenc e presente d above, w e should like t o suggest tha t the Akkadian writing UTU-a ? wa s retaine d in Hittit e as a complex heterogra m
D

UTU

A

in order t o

distinguish th e Sun-god from th e deified Day UD and, secondarily, from th e titl e D Si UTU . This usag e could originate in context s like (14) above , where one drinks both
D ^A& D ANf

UT u

and

UD

. Hittit e normally retain s Akkadian complement s in order to signal

grammatica l features , such a s possessive relations and cas e distinctions ; in thi s cas e thei r use serve s the aim of lexica l differentiation. Estan was originally th e nam e of the Hatti c Sun-goddess; being borrowed in Hittit e as IStanu- it wa s secondaril y extende d t o the Babylonian Sun-god (Akk. SamaS) and to the
3 2 E.g i n Amarn a letters lu . inuma U T U - a f ina Sarne Babylonia t Hurrian. chthonic goddess :(Hurrtidi Allani). Salim Sarrxi wa s a ^heterogra m for th e ,,kno w than UTU-a f kima th e kin g i s well , lik e th e Sun(-god ) i n th e sky " (cf . CA D 17(1) , 336) . D UTU-ai r i s als o atteste d i n th e Akkadia n o f HattuSa , se e e.g . KU B 3.68 , Vs . 4 . 3 3 Fo r th e interchangabl e usag e o f ^ U D ^ " an d '-'TJD.SIG 5 se e Kassia n e t al. , Hittit e Funerar y Ritua l (AOA T 288) , 53 8 (unde r II I 40-44 ) wit h references . 3 4 Haas , Gesch . Relig. , 245 . 3 5 Se e va n Gessel , Onomastiko n II , 841 .