Introduction
\nThe key to understanding any society is its living context. No amount of research into the events that transpired during its history, examination of its material remains, or analysis of its language can substitute for the intuitive understanding which comes from being a part of that era and society. Obviously, it is impossible for us to have this experience for any society of the past. But this caveat need not discourage us from attempting with realistic, limited expectations to understand Hittite civilization from its artifacts, and especially its writings.
\nSince the middle of the nineteenth century, Western explorers have been fascinated by the remains of those long-dead civilizations which once flowered in the lands bordering the eastern end of the Mediterranean basin and the territories immediately to the east. Above-ground Hittite remains\u2014though not at the time recognized as Hittite\u2014were sketched by Charles Texier as early as 1839. Hieroglyphic monuments, which are now known to be written in the Luwian language, drew the attention of J. L. Burckhardt in 1812 and William Wright and Archibald Sayce in the 1870s. But scientific interest in the people now called the Hittites first burgeoned after Hugo Winckler and Theodor Makridi began their excavation of a huge site near the Turkish village of Boghazk\u00f6y in 1906. They soon learned that this was the location of the Hittite capital, Hattusa. Royal archives found in storerooms on the eastern side of the Great Temple in the Lower City and others located in Building A on the acropolis yielded about ten thousand clay tablets inscribed with the familiar cuneiform script. Most were written in an unintelligible language, correctly judged to be the native language, Hittite. Others, written in Babylonian, the diplomatic lingua franca of that time, could be read immediately. These provided enough information to confirm the identification of the site and the dates of its occupation. The Hittite language itself was deciphered in 1915 by Bedrich Hrozn\u00fd, a professor of Assyriology at the University of Vienna. Since the values of the cuneiform signs were well known from Akkadian, this \u201cdecipherment\u201d consisted of the identification of the grammatical structure of the language, which was discovered to be Indo-European, in many respects similar to Sanskrit, early Greek, and Latin. The noun inflected in the singular through seven cases: nominative, accusative, vocative, genitive, dative-locative, ablative, and instrumental, and some cases merged with others in the plural. The verb exhibited two primary tenses, present-future and past. Once scholars had mastered the basic grammar of the language, they made rapid progress in the reading of uncomplicated historical and legal texts.
\nArchaeological excavations have continued at Boghazk\u00f6y\u2014with interruptions for the two world wars\u2014every year down to the present. The excavation directors have been Hugo Winckler, Kurt Bittel, and Peter Neve. More than ninety volumes of cuneiform tablets have been published. Texts of all types\u2014historical narratives, state treaties, letters, a law code, myths and stories, prayers, descriptions of rituals and festivals, and descriptions of oracular techniques\u2014have been edited and analyzed. Grammars and glossaries of Hittite and other closely related languages spoken in Anatolia in Hittite times have been written. Compendia of personal and divine names, as well as geographical names, have been compiled. The research of the past seventy years has put the discipline of Hittitology on a truly sound footing.
\nHistory
\nIt is generally thought that the Hittites migrated into Anatolia from somewhere to the north and east. No one knows whether they came over the Caucasus or the Bosphorus. The time of their arrival is also uncertain, although to allow time for the linguistic differentiation between the sister languages Hittite, Luwian, and Palaic it has been suggested that all Indo-European groups were in Anatolia by around 2300. The earliest Old Hittite kings, Labarna I and Hattusili I, reigned during the eighteenth century. What is called the Old Kingdom lasted to the early fifteenth century, when a new dynasty of kings and queens with Hurrian personal names established itself in Hattusa. Some scholars call the period c. 1500\u20131380 the Middle Kingdom. Others, seeing no discontinuity with the period which followed, prefer the terms Early New Kingdom or Early Empire.
\nThe year 1380 marks a new beginning. In this year Suppiluliuma I began his reign. Suppiluliuma put an end to the Hurrian kingdom of Mittanni in the region of the Upper Euphrates and brought extensive areas in North Syria under Hittite control. He made the Hittites the only real geopolitical rivals of the Egyptian pharaohs. The Egypto-Hittite rivalry reached a climax in 1300, when the armies of the two empires fought to a standoff near the city of Kadesh on the Orontes River. It having become clear that neither side could dominate the other by military force, diplomatic cooperation increased, leading to a treaty between the pharaoh Ramses II and King Hattusili III c. 1270. This treaty was accompanied by a marriage between Hattusili\u2019s daughter and Ramses.
\nThe Hittites\u2019 new enemy in the 1200s was Assyria, which had revived after the destruction of Mittanni. Wars between Hatti and Assyria occurred during the reign of Hattusili\u2019s successor, Tudhaliya IV. Hattusa fell c. 1170 during the reign of Suppiluliuma II to unknown invaders. The credit is usually given to \u201cSea Peoples,\u201d an imprecise term which refers to peoples displaced from their earlier home to the west, who arrived on the coasts of the eastern Mediterranean seeking a new homeland (Sandars 1980; Singer 1988). The Egyptian pharaoh Ramses III fought them in the Nile Delta lands. It is widely believed that the Philistines mentioned in the Hebrew Bible formed a part of that larger group. It is uncertain, however, that the Sea Peoples were the immediate cause of the fall of Hattusa. Weakened by wars with Assyria and a famine, the Hittites could have succumbed to their old nemesis, the nomadic Kaskaean hordes from northern Anatolia. What is certain is that the capital was captured, razed, and never rebuilt by the Hittites.
\nCivilization
\n\u201cCivilization\u201d is a slippery term. Usually it connotes a configuration of customs and beliefs which characterize a large social group. But should the boundaries of \u201ccivilizations\u201d be drawn geographically? Was there a Western Anatolian, a Central Anatolian, and a North Syrian civilization during the Hittite period? Or should the boundaries be drawn ethnolinguistically: Hittite-Nesite civilization, Luwian civilization, Palaic civilization, Hurrian civilization? On analogy with later periods of Anatolian history, we may assume that throughout Asia Minor and North Syria certain common legal, religious, and cultic norms provided a sufficient basis for a \u201ccivilization.\u201d
\nHittite international law preserved the diversity of local legal tradtions. Hittite cultic practices can now be seen in texts composed in the Babylonian language as far from Hattusa as Meskene in Syria (Klengel 1988; Laroche 1988). The Hurrian myths of the Kumarbi Cycle are set in Upper Mesopotamia (Urkis, Kummiya), North Syria (Tuttul) and along the eastern coast of the Mediterranean (Mount Hazzi=Mount Kasios). Hittite rulers prided themselves on the internal diversity of their culture. Religious syncretism provided the means to assimilate new groups. Gods of the Hattians, Luwians, and Hurrians who performed similar functions or showed similar traits were equated for purposes of official worship. The Hittite state survived for six hundred years because of its adaptability. Although important changes occurred between the Old and New Kingdoms, it is the thread of continuity rather than the occasional trace of discontinuity which is significant.
\nThe Myths
\nThe texts assembled and translated here are mythological: that is, they deal\u2014in some cases exclusively\u2014with the divine figures who formed the focus of Hittite worship. I have organized them into four divisions. The first two divisions include texts from the Old Hittite and New Hittite periods in which mortals enjoy only a peripheral role in the narrative. In the third division I have assembled a few interesting examples of legendary narratives in which both gods and mortals play important roles. Indeed, in these stories the focus is on human actions, the gods intervening only occasionally. Although this literary category has sometimes been judged irrelevant to mythology proper (see, e.g., G\u00fcterbock 1961), I have followed Bernab\u00e9 (1987) in including these texts in my third division. Such compositions are also narratives that relate in a straightforward manner the intervention of gods in human affairs, and they belong stylistically to the same type of literature. Recognition of this fact is implicit in the editing of Appu and Hedammu in the same volume by Siegelov\u00e1 (1971). In my fourth division I have presented the Hittite version of a Canaanite myth whose basic outline is familiar from the texts of the Baal cycle of myths found in the city of Ugarit.
\nOn the Method of Translation
\nAlthough Hittite texts are no more difficult to translate than those of any other \u201cdead\u201d language, scholars have adopted various styles of translation. To accompany a formal edition of a Hittite text\u2014including hand copies or photos of the texts, transliteration, and commentary\u2014a scholar may employ a very literal translation, imitate the word order of the original composition, and render certain Hittite words in transcription. When writing for a circle of specialists, one can assume a great deal of common understanding of Hittite history and customs. If a word is partially broken on the tablet but is identifiable, a Hittitologist will enclose the restored portion of the word in square brackets. Hans G\u00fcterbock\u2019s translation of the Song of Ullikummi (1952) illustrates this style.
\nThe guidelines established for the series Writings from the Ancient World specify that translators avoid the more technical approach. The translation is to be couched in smooth, idiomatic English. The meanings of rare words are to be guessed at. Partially preserved words are not interrupted by brackets. I have observed these guidelines. Where the meaning of the passage is clear to me, I have allowed myself more freedom to use a smooth, idiomatic English. Where the context is poorly preserved or the meaning is uncertain, I have been more cautious, translating known words more literally. I have rarely resorted to conjecture. Writing for a general audience, I am unable to provide scholarly justification for innovative translations offered here. Some of these are supported in The Hittite Dictionary of the Oriental Institute of the University of Chicago. In broken passages, where vital parts of the sentence (subject, verb) are missing, it would obviously assist the reader to know what nouns are marked by their case endings as subject, direct object, indirect object. If the grammatical case can be conveyed by English word order, I have preferred this method to \u201ctagging\u201d the translation. But in some cases it has been necessary to write \u201c[accusative]\u201d or to resolve the ambiguity of English \u201cyou\u201d by \u201cyou [plural]\u201d or \u201cyou [singular].\u201d Occasionally I have had to designate symbols or deified concepts as proper names. Text 2 \u00a729 is an example. In such cases capitalization indicates that the words are a name.
\nOn the Transliteration and Pronunciation of Words and Names
\nTo simplify the typography of this book I have employed an ordinary \u201cs\u201d to render Hittite \u201c\u0161,\u201d and an ordinary \u201ch\u201d to render \u201c\u1e2b.\u201d Since it is still not absolutely clear whether the \u201cs\u201d was pronounced as English \u201cs\u201d or \u201csh,\u201d and the \u201ch\u201d as English \u201ch\u201d or the throat-clearing sound \u201ckh,\u201d I do not insist on any one pronunciation here. But the reader should be warned that in writing \u201csh\u201d for the more usual Hittitological \u201c\u0161\u1e2b\u201d I am indicating not the single English sound \u201csh,\u201d but two distinct, successive sounds (\u201cs\u201d+\u201ch\u201d or \u201csh\u201d+\u201ckh\u201d). The same is true for Hittite \u201cth,\u201d in which the \u201ct\u201d and \u201ch\u201d represent two distinct, consecutive sounds (\u201cZithariya\u201d is to be pronounced \u201cZit-ha-ri-ya,\u201d not \u201cZitha-ri-ya\u201d).
\nProper names appearing entirely in capital letters represent what are called ideograms (or logograms). These are Sumerian (roman capitals such as LAMMA, ERESHKIGAL) or Akkadian (italicized capitals such as ISHTAR) names, which stand for unknown Hittite equivalents. To distinguish these names from native Hittite ones we write them in capital letters. Since in the Sumerian and Akkadian languages there is an important distinction between \u201cs\u201d and \u201csh,\u201d I have indicated the sound \u201csh\u201d with the letters \u201cSH\u201d: thus, ISHTAR and ERESHKIGAL. Certain untranslatable common nouns written with logograms are also employed in the translations (e.g., the GUDU-priest). In accordance with the series guidelines, I have not transcribed these logograms as required in technical editions. The divine name dZA.BA4. BA4 is written ZABABA. The clerical title LU2GUDU12 is written GUDU. The determinative for deity is omitted from all divine names: LAMMA, not dLAMMA.
\nIn almost all cases the paragraph divisions within the translations reflect divisions made by Hittite scribes on the original tablets. I have numbered the paragraphs to facilitate cross referencing within the volume and referencing these translations in other publications. The line numbers in parentheses which follow the paragraph numbers refer to the Hittite texts. They serve the needs of persons who may wish to verify the translations.<\/p>\n
Translations
\nI
\nOld Anatolian Myths
\nIntroduction
\nThe myths in this section, although none of their extant copies derives from the Old Hittite period, are thought to have been current during that early period. Although we do not yet possess any version of the stories in a language other than Hittite, most scholars assume that they were adopted by the Hittites at an early time from the indigenous population groups of Central Anatolia, principally the so-called Hattians. In contrast, the myths of our second division were translated into Hittite, and probably adapted in certain ways, from Hurrian versions. Unilingual Hurrian mythological texts have been found in Hattusa, but they are difficult to translate. To date, very little has been deduced from them which clarifies the Hittite versions. No tablet datable to the Old Kingdom has yet appeared which contains a Hittite mythological text of Hurrian origin, but the recent recovery in Hattusa of a Hurrian-Hittite bilingual version of a literary text with mythological sections which dates from the Middle Hittite period shows the probable terminus a quo for the Kumarbi Cycle of myths.
\nIn his catalogue of Hittite texts, as well as in his transliteration of Hittite mythological texts, the eminent French Hittitologist Emmanuel Laroche distinguished Anatolian myths from foreign (i.e., extra-Anatolian) myths. G\u00fcterbock (1961) has observed how the myths of the first group (here Texts 1\u201313) tend to be rather simple, unsophisticated stories. Stylistically they lack the polished structure and the abundant formulae and similes of the myths in group two. The vanishing god myths do indeed contain abundant similes in the portions containing analogic spells (Text 2, version 1, \u00a7\u00a710\u201315), but these reinforce the magic, and do not serve the interests of artistry. Although the myths of the Kumarbi Cycle (Texts 14\u201318) are called \u201csongs\u201d in the native terminology, which suggests at least some artistic pretension, the Old Anatolian myths have no such characterization.
\nThe Anatolian myths tend to serve the interests of the cult. The Illuyanka stories (Text 1) formed the cult legend of the Purulli Festival. The stories of Telipinu (Texts 2\u20135, 7\u20139, and 13) and other vanishing deities were associated with rituals to entice the offended deity to return in solicitude to his land and people. This is not so with the myths of Hurrian origin. They may not be pure and simple belles lettres, but they probably had a looser connection with ritual and worship than the myths of Hattian origin. The Hurro-Hittite bilingual Song of Debt Release published by Neu (1996) served in part to support the observance of certain religio-social obligations connected with what in other ancient Near Eastern cultures was termed the periodic remission of debts and release of debt slaves (Babylonian andur\u0101ru, Hebrew der\u00f4r, Greek seisachtheia). But this is quite a different picture from the ritual-supported narratives of the Anatolian myths.
\nAs might be expected, the geographical background of the Anatolian stories is local. This is especially evident in Illuyanka, where place-names like Kiskilussa, Ziggaratta, Nerik, Kastama, and Tanipiya tie the action to familiar terrain to the north of Hattusa. Hittite geographical names are less common in the vanishing god stories, but even there one finds mention of Lihzina and Hattusa. In contrast, the myths of Hurrian origin mention cities and lands of North Syria (Mount Hazzi, Tuttul) and Mesopotamia (Urkes, Kummiya).
\nAlthough the myths of foreign origin are more polished literary creations, this is not to say that the Anatolian myths have no subtlety (Hoffner 1975). Both versions of the Illuyanka stories show consequences flowing from the major plot of the Storm God\u2019s recovery of his strength and defeat of the serpent. These consequences fall tragically upon a mortal who is the instrument of the Storm God\u2019s victory. In both stories this mortal is confronted with a conflict of allegiances, a kind of moral dilemma. In the first version, the ultimate consequence of his decision is unknown because of textual breaks, but in version 2 the decision of the human son of the Storm God costs him his life. At least in the second instance, where the consequence is clear, it is not too much to claim that the author intended the audience to feel the tragedy. Such a plot may not be \u201cliterary\u201d in the strict sense, but it is surely evidence for good storytelling technique! Moreover, since this subordinate plot line, unlike the main plot of the Storm God\u2019s recovery, has no obvious relationship to the cult applications, it would seem to indicate that the stories were also told to entertain, not just for the benefit of theology.
\nOf course, the last sentence is only valid if the main cult application of the Illuyanka tales was to the disablement and recovery of the Storm God himself. This has usually been assumed to be the case. Since the myths of the vanishing deity type (Texts 2\u20138 and 13) concern a certain deity who is incapacitated, kidnapped, or infuriated so as to depart in a huff, all of which makes it impossible for that deity to perform his function for the benefit of mortals and gods, the Illuyanka tales fit the pattern better if we regard the conflict between Storm God and serpent as their principal focus. Nevertheless, the recent attempt by Pecchioli Daddi (1987) to attribute to the Purulli Festival certain cult texts about the deity Teteshapi, whom she identifies with the goddess Inara, would perhaps suggest that the role played in Text 1 by that goddess was not considered subordinate by the Hittites themselves.
\n1. The Illuyanka Tales
\nThese simple tales, taken over from the Hattian people, attribute a poor spring to the defeat and incapacitation of their chief deity, the Storm God, by an evil and powerful reptile. Reptiles are not universally symbols of evil and destruction: In Egypt the uraeus serpent protected the pharaoh from evil. But clearly in Hittite culture, as in Babylonia and ancient Israel, serpents usually represented evil. In both versions of the myth, the Storm God needs the help of a mortal and a trick in order to regain supremacy over the serpent. These stories were probably told or sung during the course of the Purulli Festival, about which we know relatively little outside of these stories. If Pecchioli Daddi (1987) is right in including the Teteshapi cult texts under the rubric of Purulli, we know more. See the discussion by Pecchioli Daddi and Polvani (1990: 39\u201355) with additional literature.
\nAlthough the Illuyanka text shows much linguistic archaism, which suggests that the narratives go back at least to the Old Hittite period (c. 1750\u20131500), the surviving copies date only from the New Kingdom (c. 1500\u20131190).
\nVersion 1
\nIn the first story the serpent is a land creature who emerges from a hole in the ground. The defeated and disabled Storm God calls for a feast, at which his daughter, the goddess Inara, a goddess of the wild animals of the steppe land, in partnership with a mortal man, Hupasiya, tricks the serpent and renders him powerless. Haas (1982: 45, 111) has characterized Hupasiya as a Jahresk\u00f6nig, a king who with his priestess queen guarantees the flourishing of livestock and vegetation. In suggesting that there are allusions in Hupasiya to ritual regicide, Haas seems to assume that Hupasiya is eventually killed. But these interpretations rest upon a superficial use of comparative evidence and lack a proper foundation in solid textual evidence from the Hittite sources. Nothing in the narrative suggests that Hupasiya becomes a king, and it is still uncertain that he is killed. It also goes beyond the present evidence to assert that Hupasiya\u2019s sleeping with Inara was a hieros gamos (sacred marriage) (Haas 1982), the nature (and even existence!) of which in other ancient Near Eastern cultures is still seriously questioned. In the first version of the story all the characters have names, and the earthly action is set in or near known Anatolian cities, such as Tarukka and Ziggaratta.
\n\u00a71 (A i 1\u20134) (This is) the text of the Purulli (Festival) for the [\u2026] of the Storm God of heaven, according to Kella, [the GUDU-priest] of the Storm God of Nerik: When they speak thus\u2014
\n\u00a72 (A i 5\u20138) \u201cLet the land prosper (and) thrive, and let the land be protected\u201d\u2014and when it prospers and thrives, they perform the Purulli Festival.
\n\u00a73 (A i 9\u201311) When the Storm God and the serpent fought each other in Kiskilussa, the serpent defeated the Storm God.
\n\u00a74 (A i 12\u201314) Then the Storm God invoked all the gods: \u201cCome together to me.\u201d So Inara prepared a feast.
\n\u00a75 (A i 15\u201318) She prepared everything on a grand scale: storage vessels full of wine, storage vessels of marnuwan beer and walhi drink. In the vessels she prepared abundant (refreshment).
\n\u00a76 (A i 19\u201320) Then [Inara] went [to] (the town of) Ziggaratta and found a mortal named Hupasiya.
\n\u00a77 (A i 21\u201323) Inara spoke as follows to Hupasiya: \u201cI am about to do such-and-such a thing. You join with me.\u201d
\n\u00a78 (A i 24\u201326) Hupasiya replied as follows to Inara: \u201cIf I may sleep with you, then I will come and perform your heart\u2019s (desire).\u201d [So] he slept with her.
\n\u00a79 (B i 3\u20138) Then Inara led Hupasiya off and concealed him. Inara dressed herself up and called the serpent up from its hole, (saying:) \u201cI\u2019m preparing a feast. Come eat and drink.\u201d
\n\u00a710 (B i 9\u201312) The serpent and [his offspring] came up, and they ate and drank. They drank up every vessel, so that they became drunk.
\n\u00a711 (B i 13\u201316) Now they do not want to go back down into their hole again. Hupasiya came and tied up the serpent with a rope.
\n\u00a712 (B i 17\u201318) The Storm God came and killed the serpent, and the gods were with him.
\n\u00a713 (C i 14\u201322) Then Inara built a house on a rock (outcropping) in (the town of) Tarukka (north of Hattusa) and settled Hupasiya in the house. Inara repeatedly instructed him: \u201cWhen I go out to the open country, don\u2019t look out the window. If you look out, you will see your wife and children.\u201d
\n\u00a714 (C i 23\u201324) When twenty days had passed, he looked out the window and saw his wife and children.
\n\u00a715 (C i 25\u201327) When Inara returned from the open country, he began to weep, (saying): \u201cLet me go back home.\u201d
\n\u00a716 (A ii 9\u201314) Inara said [to Hupasiya: \u2026] away [\u2026] by means of an offense [\u2026] the Storm God, the meadow [\u2026] she [\u2026] and him [\u2026]. [Text broken.]
\n\u00a717 (A ii 15\u201320) Inara [went] to (the town of) Kiskilussa. How did the hand of the king establish her house and the [\u2026] of the watery abyss? Because we celebrate the first Purulli [Festival], the [hand] of the king [\u2026 s] the [river(?)] of the watery abyss of Inara.
\n\u00a718 (A ii 21\u201324) The (divine) mountain Zaliyanu is first (in rank) of all (the gods). When he has granted rain in Nerik, the Staff Bearer brings thick bread from Nerik.
\n\u00a719 (A ii 25\u201329) He asked Zaliyanu for rain, so he brings it to him (namely) the [thick] bread.\u2026
\n[Several damaged lines followed by a gap of about forty lines. A double line marks the end of the first composition on the tablet]
\nVersion 2
\nIn the second story the characters have no names but are identified by functional expressions, such as \u201cdaughter of a poor man\u201d and \u201cson of the Storm God.\u201d No geographical names occur. The two battles of the Storm God and the serpent take place at an unspecified sea. The Storm God\u2019s ruse involves a special type of marriage known from the Hittite laws. If a young suitor was too poor to pay a bride-price for a wife, he could offer himself as a \u201clive-in\u201d husband to a wealthy father-in-law in exchange for a \u201cbride-price\u201d paid to himself. The Storm God\u2019s son thus finds himself in a classic situation of divided loyalty: he is son of the Storm God but also live-in son-in-law of the serpent. His agonizing choice costs him his life. The fact that the Storm God\u2019s mortal son was also the son of \u201cthe daughter of a poor man\u201d helps us to understand why such a marriage arrangement would be necessary for him. Pecchioli Daddi has pointed out that \u201cthe daughter of a poor man\u201d plays a role in certain cult texts of the deity Teteshapi, whom she identifies with Inara (Pecchioli Daddi 1987).
\n\u00a721 (D iii 2\u20135) That which [Kella, the GUDU-priest] said: [First] the serpent defeated [the Storm God] and took [his heart and eyes], and the Storm God [feared(?)] him.
\n\u00a722 (A iii 4\u20138) So he took as his wife the daughter of a poor man and sired a son. When (the son) grew up, he took the daughter of the serpent as his wife.
\n\u00a723 (A iii 9\u201312) The Storm God repeatedly instructed him: \u201cWhen you go (to live in) the house of your wife, demand from them (my) heart and eyes (as a bride-price).\u201d
\n\u00a724 (A iii 13\u201319) So when he went, he demanded from them the heart, and they gave it to him. After that he demanded from them the eyes, and they gave those too to him. He brought them to his father, the Storm God, and the Storm God took back (his) heart and his eyes.
\n\u00a725 (A iii 20\u201328) When he was again sound in body as before, he went again to the sea to do battle. When he gave him battle, and he at last began to defeat the serpent, the Storm God\u2019s son was with the serpent and called up to his father in the sky:
\n\u00a726 (A iii 29\u201333) \u201cInclude me with them; have no pity on me.\u201d So the Storm God killed (both) the serpent and his own son. And that Storm God [\u2026].
\n\u00a727 (A iii 34\u201335) Thus says Kella, [the GUDU-priest of the Storm God of Nerik]: When the gods [\u2026].
\n[Gap of undetermined length.]
\n\u00a728 (D iv 1\u20134) For the GUDU-priest they made the first gods last, and the last ones first.
\n\u00a729 (D iv 5\u20137) The cult provision for Zalinuwa is much. Zalinuwa is his (i.e., Zashapuna\u2019s) wife. Zashapuna is greater than the Storm God of Nerik.
\n\u00a730 (D iv 8\u201310) Thus speak those same gods to the GUDU-priest Tahpurili: \u201cWhen we go to Nerik, where shall we take seats?\u201d
\n\u00a731 (D iv 11\u201316) The GUDU-priest Tahpurili speaks as follows: \u201cWhen you sit on basalt throne(s), and the GUDU-priest(s) cast lots, whichever GUDU-priest holds (the image of) Zaliyanu will be seated on a basalt throne which is set above the spring\/basin.
\n\u00a732 (D iv 14\u201317) All the gods will assemble and cast lots. And of all the gods of the town of Kastama, Zashapuna will be the greatest.\u201d
\n\u00a733 (D iv 18\u201321) Because she is the wife of Zaliyanu, and Tazzuwasi is (his) concubine, these three men (i.e., unnamed GUDU-priests?) remain in the town of Tanipiya.
\n\u00a734 (A iv 22\u201323) Thereafter in the town of Tanipiya a field is given by the king.
\n\u00a735 (A iv 24\u201328) Six kapunu-measures of field, one kapunu of vineyard, a house and threshing floor, three buildings for the servants. So it is on the tablet. I am careful with regard to the narratives. I have spoken this (truly).
\n\u00a736 (colophon of A) Tablet one, complete, of the word of Kella, the GUDU-priest. Pihaziti, [the scribe], wrote it under the supervision of Walwaziti, the chief scribe.
\n2. The Disappearance of Telipinu
\nWith this story we begin the section of Old Hittite myths dealing with deities who become alienated from the land and people whom they normally protect, leave their posts, and go into hiding. The effects of their departure upon gods, humans, animals, and plants are graphically portrayed. The Telipinu myth is the best preserved and most familiar of this type. Telipinu was the son of the great Storm God. His competence lay in fostering agriculture, particularly cereal culture. Compare Text 7, \u00a76. He shows his anger with thunder and lightning (Text 2, version 1, \u00a716). Therefore, although his usual designation is by his Hattic name, Telipinu, he is clearly a Storm God. Hence, the myth which relates his anger and disappearance shares much with those which concern the disappearance of other storm gods (Texts 3, 4, and 5). When, however, it is the Sun God who disappears (Text 7), the effects on nature are predictable. Without the sun\u2019s warming rays, the land falls under the power of the personified Jack Frost (Hittite hahhimas), who paralyzes everything and \u201cdries up\u201d the waters. In many of the stories the gods organize a mass search by their own membership; this, however, fails. A swiftly flying, sharp-eyed eagle is then dispatched on aerial reconnaissance, but it too finds nothing. The wise Mother Goddess Hannahanna then sends out the tiny bee, whom the gods think unlikely to succeed. The bee finds the hiding deity, stings him awake, pacifies him by spreading soothing wax on the welt, and brings him back home. For an Italian translation and full discussion of this myth see Pecchioli Daddi and Polvani (1990: 71\u201387)
\nVersion 1
\n\u00a71 (A i 1\u20134) Telipinu [\u2026 screamed]: \u201cLet there be no intimidating language.\u201d [Then] he drew [on the right shoe] on his left foot, and the left [shoe on his right foot].
\n\u00a72 (A i 5\u20139) Mist seized the windows. Smoke [seized] the house. In the fireplace the logs were stifled. [At the altars] the gods were stifled. In the sheep pen the sheep were stifled. In the cattle barn the cattle were stifled. The mother sheep rejected her lamb. The cow rejected her calf.
\n\u00a73 (A i 10\u201315) Telipinu too went away and removed grain, animal fecundity, luxuriance, growth, and abundance to the steppe, to the meadow. Telipinu too went into the moor and blended with the moor. Over him the halenzu-plant grew. Therefore barley (and) wheat no longer ripen. Cattle, sheep, and humans no longer become pregnant. And those (already) pregnant cannot give birth.
\n\u00a74 (A i 16\u201320) The mountains and the trees dried up, so that the shoots do not come (forth). The pastures and the springs dried up, so that famine broke out in the land. Humans and gods are dying of hunger. The Great Sun God made a feast and invited the Thousand Gods. They ate but couldn\u2019t get enough. They drank but couldn\u2019t quench their thirst.
\n\u00a75 (A i 21\u201325) The Storm God thought about (i.e., remembered) his son Telipinu: \u201cMy son Telipinu is not there. He became enraged and removed everything good.\u201d The great and small gods began to search for Telipinu. The Sun God sent the swift eagle: \u201cGo search the high mountains.\u201d
\n\u00a76 (A i 26\u201331) \u201cSearch the deep valleys. Search the Blue Deep.\u201d The eagle went, but didn\u2019t find him. But he brought back a message to the Sun God: \u201cI couldn\u2019t find Telipinu, the noble god.\u201d The Storm God said to Hannahanna: \u201cHow shall we act? We are going to die of hunger.\u201d Hannahanna said to the Storm God: \u201cDo something, Storm God. Go search for Telipinu yourself.\u201d
\n\u00a77 (A i 32\u201335) The Storm God began to search for Telipinu. In his city (the Storm God) [grasps] the city gate, but can\u2019t manage to open it. Instead the Storm God broke his hammer and his wedge(?). He wrapped himself up (in his garment) and sat down. Hannahanna sent [a bee]: \u201cGo search for Telipinu.\u201d
\n\u00a78 (A i 36\u201339) [The Storm God] said [to Hannahanna]: \u201cSince the great and small gods have been searching for him, but haven\u2019t found him, will this [bee find] him? His wings are small, and he himself is small, and in addition he is.\u2026\u201d
\n\u00a79 (A ii 3\u20138) Telipinu [\u2026]. The malt and \u201cbeer bread\u201d is \u2026 He \u2026 ed. He cut off goodness (?) [\u2026] at the gate. May the sweet odor [invoke you], Telipinu. Frustrated, [may you be] relaxed.
\n\u00a710 (A ii 9\u201311) Here [lies] water of.\u2026 [May it \u2026] your soul, O Telipinu. So [turn] in favor toward the king.
\n\u00a711 (A ii 12\u201314) Here lies galaktar. May [your soul, O Telipinu], be made tranquil. Here [lies] parhuenas-fruit. May (its) essence(?) implore him, [namely, Telipinu].
\n\u00a712 (A ii 15\u201318) Here lie samama-nuts. Let [\u2026] be manifest(?). Here [lie] figs. Just as [a fig] is sweet, so let [your soul], Telipinu, become sweet in the same way.
\n\u00a713 (A ii 19\u201321) Just as an olive [holds] its oil in its heart, [just as a grape] holds its wine in its heart, so you, Telipinu, must hold goodness in your soul and heart in the same way.
\n\u00a714 (A ii 22\u201327) Here lies resinous wood(?). Let it anoint [your soul], Telipinu. Just as malt and beer bread are united in \u201csoul,\u201d let your soul, [Telipinu], be united in the same way with the words of (these) mortals. [Just as wheat] is pure, so let Telipinu, (namely) his soul, become pure in the same way. [Just as] honey is sweet, as ghee is mild, so let the soul of Telipinu become sweet in the same way, and let it become mild in the same way.
\n\u00a715 (A ii 28\u201332) I have just sprinkled your paths, Telipinu, with sweet oil. Set out, Telipinu, on paths sprinkled with sweet oil. Let sahis (boughs) and happuriyasas (boughs) be pleasant. Just as reed(?) (and) \u2026 are pleasant, so you be pleasant, Telipinu, in the same way.
\n\u00a716 (A ii 33\u201336, iii 1\u20132) Telipinu came in anger. He thunders together with lightning. Below he strikes the Dark Earth. Kamrusepa saw him and moved (for) herself [with(?)] the eagle\u2019s wing. She stopped it, namely, anger. She stopped it, the wrath. She stopped [sin]. She stopped sullenness.
\n\u00a717 (A iii 3\u20137) Kamrusepa says to the gods: \u201cGo, O gods. Now tend the Sun God\u2019s sheep for Hapantali, and cut out twelve rams, so that I may treat Telipinu\u2019s karas-grains. I have taken for myself a basket (with) a thousand small holes. And upon it I have poured karas-grains, the \u201crams of Kamrusepa.\u201d
\n\u00a718 (A iii 8\u20132) And I have made a burning back and forth over Telipinu, on one side and on the other. And I have taken from Telipinu, from his body, his evil; I have taken his sin; I have taken his anger; I have taken his wrath; I have taken his pique(?); I have taken his sullenness.
\n\u00a719 (A iii 13\u201320) Telipinu is angry. His soul and essence were stifled (like burning) brushwood. Just as they burned these sticks of brushwood, may the anger, wrath, sin, and sullenness of Telipinu likewise burn up. [And] just as [malt] is sterile, so that they don\u2019t carry it to the field and use it as seed, (as) they don\u2019t make it into bread and deposit it in the Seal House, so may the anger, wrath, sin, and sullenness of Telipinu likewise become sterile.
\n\u00a720 (A iii 21\u201323) Telipinu is angry. His soul and \u2026 are a burning fire. And just as this fire [is extinguished], so [may] (his) anger, wrath, and sullenness likewise [be extinguished].
\n\u00a721 (A iii 24\u201327) Telipinu, let anger go. [Let] wrath [go]. Let sullen-ness go. And just as (the water in) a drain pipe doesn\u2019t flow backward, so may [the anger, wrath], and sullenness of Telipinu likewise not come back.
\n\u00a722 (A iii 28\u201334) The gods [are sitting(?) in the place] of convocation under the hawthorn tree. And under the hawthorn tree long [\u2026 s are \u2026] And all the gods are sitting: [Papaya], Istustaya, the Fate Goddesses, the Mother Goddesses, the Grain Goddess, Miyatanzipa, Telipinu, the Tutelary Deity, Hapantali [and \u2026]. I have treated the gods under (the hawthorn) for long years [\u2026]. I have purified him.
\n\u00a723 (C 9\u201312) [I have taken] evil from Telipinu\u2019s body. I have taken his [anger. I have taken his] wrath. I have taken his [sin]. [I have taken] sullenness. I have taken [the evil] tongue. [I have taken] the evil [path].
\n[The remainder of column iii is broken away. In what follows the thorny hawthorn tree is addressed.]
\n\u00a724 (A iv 1\u20133) [The ox passes under you], and you pull its lock of hair. The sheep passes under you, and you pull its tuft of wool. Pull the anger, wrath, sin, and sullenness from Telipinu too.
\n\u00a725 (A iv 4\u20137) The Storm God comes, full of anger, and the Man of the Storm God stops him. The bowl comes, and the wooden \u2026 stops it. In addition may my mortal words likewise stop Telipinu\u2019s anger, wrath, and sullenness.
\n\u00a726 (A iv 8\u201313) May Telipinu\u2019s anger, wrath, sin, and sullenness depart. May the house release it. May the middle \u2026 release it. May the window release it. May the hinge <release it.> May the middle courtyard release it. May the city gate release it. May the gate complex release it. May the King\u2019s Road release it. May it not go into the fruitful field, garden, or forest. May it go the route of the Sun Goddess (of the Dark Earth).
\n\u00a727 (A iv 14\u201319) The gatekeeper opened the seven doors. He drew back the seven bars. Down in the Dark Earth stand bronze vats. Their lids are of lead. Their latches are of iron. That which goes into them doesn\u2019t come up again; it perishes therein. So may they seize Telipinu\u2019s anger, wrath, sin, and sullenness, and may they not come back (here).
\n\u00a728 (A iv 20\u201326) Telipinu came back home to his house and took account of his land. The mist released the windows. The smoke released the house. The altars were in harmony again with the gods. The fireplace released the log. In the sheepfold he released the sheep. In the cattle barn he released the cattle. Then the mother looked after her child. The sheep looked after her lamb. The cow looked after her calf. And Telipinu too <looked after> the king and queen and took account of them in respect to life, vigor, and longevity.
\n\u00a729 (A iv 27\u201331) Telipinu took account of the king. Before Telipinu there stands an eyan-tree (or pole). From the eyan is suspended a hunting bag (made from the skin) of a sheep. In (the bag) lies Sheep Fat. In it lie (symbols of) Animal Fecundity and Wine. In it lie (symbols of) Cattle and Sheep. In it lie Longevity and Progeny.
\n\u00a730 (A iv 32\u201335) In it lies The Gentle Message of the Lamb. In it lie \u2026 and.\u2026 In it lies.\u2026 In it lies The Right Shank. In it lie Plenty, Abundance, and Satiety.
\n[The remainder of column iv is broken away. This is the end of version 1 of the Telipinu myth.]
\nVersion 2
\nThe beginning of column i is broken away. Most of the restorations in the following sections are drawn from version 1. \u00a7\u00a71\u20132 are paralleled by version 1 \u00a7\u00a73\u20134.
\n\u00a71 (A i 2\u20133) [Cattle, sheep], and humans [no longer become pregnant]. [And even those who] do [cannot give birth].
\n\u00a72 (A i 4\u20136) In the [land] famine broke out. [The Great Sun God made a feast and invited] the great gods [and the lesser] gods. [They ate but] couldn\u2019t get enough. They drank but [couldn\u2019t quench their thirst].
\n\u00a73 (A i 7\u201311) [The Storm God] said to the gods: \u201c[My son is missing]. He became enraged and [removed everything good], so that famine broke out in the land.\u201d The great gods and the lesser gods began [to search for] Telipinu, but [they did] not [find] him.
\n\u00a74 (A i 12\u201316) The Sun God sent the swift eagle: \u201c[Go] search for Telipinu.\u201d The eagle went. It searched [the springs(?). It searched] the rivers. But it didn\u2019t find him. So it brought back a report to the Sun God: \u201cI didn\u2019t find him.\u201d
\n\u00a75 (B ii 4\u20139) Hannahanna sent a bee: \u201cYou go search for [my son] Telipinu. When you find [him], sting his hands and feet and make him stand up. Then take wax and wipe him off. Then purify him and make him holy again. Then conduct him back here to me.\u201d
\n\u00a76 (B ii 10\u201314) The Storm God said to Hannahanna: \u201cNow the great gods and the lesser gods were searching for him, but didn\u2019t find him. So will this bee go find him? Its wings are small. It too is small. And furthermore it is all by itself(?).\u201d
\n\u00a77 (B ii 15\u201319) [Hannahanna] said to the Storm God: \u201cDesist. It will go find him.\u201d The bee [went]. It began to [search for Telipinu]. It searched the \u2026 [\u2026]. It searched the [\u2026] rivers. It searched the [\u2026] springs. [\u2026] [The rest of this section is broken away.]
\n\u00a78 (D ii 1\u201312) [In these two small, badly damaged paragraphs there is mention of \u201cfinding\u201d Telipinu and \u201cmaking him stand up,\u201d as well as a question \u201cHow shall we act?\u201d and a statement \u201cTelipinu became angry.\u201d]
\n\u00a79 (D ii 13\u201317) [\u2026] says: \u201c[Summon] the mortal. [Let him \u2026] the \u2026 [on] Mount Ammuna. Let him move him. [Let] the eagle [approach and] move [him] with a wing. Let the mortal make [him] arise.\u201d The eagle [moved(?)] him with its wing.
\n\u00a710 (D ii 18\u201320) They stopped him [\u2026] sat down [\u2026] and he previously [\u2026].
\n\u00a711 (D ii 21\u201326) Telipinu [\u2026] sent: Go [\u2026] head [\u2026] with thick bread and libation [\u2026] purify(?) [\u2026].
\n\u00a712 (C ii 1\u20133) [Here] lies [galaktar for you, Telipinu]. Let [the \u2026 s] be [pacified]. [Turn] in favor [toward the king, queen, and princes].
\n\u00a713 (C ii 4\u20136) [Here] lies [parhuenas-fruit for you]. You [be \u2026, and] be [invoked] for the king, queen, [and princes].
\n\u00a714 (C ii 7\u201310) [Here] lies [The Right Shank for you.\u2026 And] as [\u2026, and \u2026], so in the same way [let it stand] \u2026 to you.
\n[Several paragraphs too broken to read.]
\n\u00a715 (B iii 2\u20134) [Here] lies wax for you. Drive [Telipinu\u2019s] anger, wrath, [sin, and sullenness] out from your presence.
\n\u00a716 (C iii 5\u20137) Here lies wheat for you. Just as (this) wheat is pure, let Telipinu\u2019s [heart and soul] become pure again in the same way.
\n\u00a717 (C iii 8\u201317) Here lie malt and \u201cbeer bread\u201d for you. Just as malt and \u201cbeer bread\u201d blend in essence, so that their soul and heart become one, [so may \u2026]. They get an angry person drunk with beer of [\u2026], and his anger vanishes from him. They get a timid man drunk, and his timidity vanishes from him. Let [the malt and \u201cbeer bread\u201d] get you drunk, [Telipinu, in the same way \u2026] wrath [\u2026] let it vanish [\u2026].
\n\u00a718 (A iv 1\u20132) [As the fire is extinguished], so [may] Telipinu\u2019s evil [anger, wrath, sin, and sullenness be extinguished] in the same way.
\n\u00a719 (A iv 3\u20137) [O Telipinu], let go of anger, [let go of] wrath, let go of [sin] and sullenness. [As] (the water in) drain pipes doesn\u2019t flow backward, so may [the evil anger], wrath, sin, and [sullenness] of Telipinu likewise not come back.
\n\u00a720 (D iii 3\u201314) May the evil anger, wrath, [sin], and sullenness go away. But may it not go into the fruitful field, the forest, or the garden. May it go on the road to the Dark Earth. Down in the Dark Earth stand iron vats. Their lids are of lead. Whatever goes into them doesn\u2019t come up again; it perishes therein. So may Telipinu\u2019s evil anger, wrath, sullenness, and sin go into them and not come up again, but perish therein.
\n\u00a721 (D iii 15\u201322) (Telipinu,) eat fine things; drink fine things. May (your) path, O Telipinu, be sprinkled with fine oil. Then set out upon it. May your bedding be (fragrant) sahis and happuriyasas (boughs). Then sleep upon it. As fragrant reed is pleasant, may you be pleasant also to the king and queen and to the land of Hatti. [End of version 2.]
\nVersion 3
\n[Only parts of columns ii and iii of a four-column tablet are preserved.]
\n\u00a71 (A ii 2\u20136) [\u201c\u2026 You, O bee, should look for Telipinu]. And when you find (him), sting [him on his hands and feet. Make] him stand up. [Take wax] and [wipe off] his eyes and his hands. Purify him and bring him back to me.\u201d
\n\u00a72 (B ii 1\u20135) The bee searched the high mountains; it searched [the deep valleys; it searched the Blue] Deep. The honey was exhausted in its interior, [the \u2026] was exhausted [in its \u2026]. But [it found] him in a meadow in the town of Lihzina, in a forest. It stung [him] on his hands and feet, so that he got up.
\n\u00a73 (B ii 6\u201312) [This is what] Telipinu said: \u201cI was both angry and [sleeping], [Why did] you [plural] [arouse] me when I was sleeping? Why did you make [me] talk, when I was sulking?\u201d [Telipinu] became (even more) angry. [He \u2026 ed] the spring.\u2026 He drew the rivers and brooks(?). He [\u2026]ed [the \u2026] and made them leap\/flee. [He \u2026 ed] the river-banks. He knocked down [cities(?)]. He knocked down houses.
\n\u00a74 (B ii 13\u201316) He destroyed people. He destroyed cattle and sheep. The gods \u2026 ed [\u2026]. \u201cTelipinu has become angry. [\u2026] How shall we act? [How] shall we act?\u201d
\n\u00a75 (B ii 17\u201322) \u201cSummon [plural] a human being and let him [\u2026].\u2026 Let the eagle [\u2026]. Let him bring [him].\u201d The eagle brought [him]. It [\u2026 ed] with its wing. They \u2026 ed [him and \u2026]. [The rest of column ii is lost in a break. The ends of lines of part of column iii remain. This section seems to describe the final success of the ritual to pacify the angry deity and restore prosperity to the cosmos.]
\n\u00a76 (A iii 4\u20138) [\u2026] on his body parts [\u2026] he expelled. [He dispelled(?)] anger, [wrath, sin, and sullenness], the evil fetter, [\u2026], the envious eyes, [\u2026]. He left [\u2026] and [\u2026]ed forth.
\n\u00a77 (A iii 9\u201311) [\u2026] brought forth [\u2026] from the [.\u2026 He brought forth] grain, animal fecundity, [\u2026], beneficial rains, beneficial winds. He brought forth all [\u2026].
\n\u00a78 (A iii 12\u201314) May [the \u2026] wear out [the \u2026]. May the apple tree [\u2026 the \u2026] of the god [\u2026 May the marsiggas-tree [\u2026 the \u2026] of [\u2026]. His soul [\u2026]. [The rest of the tablet is broken away.
\n3. The Disappearance of the Storm God
\nAnother myth features the chief Storm God as the disappearing god. Its structure is the same as that of the Disappearance of Telipinu. For an Italian translation, bibliography, and a thorough discussion see Pecchioli Daddi and Polvani (1990: 89\u2013104).
\n\u00a71 (A i 3\u20134) [Mist seized the windows. Smoke] seized [the house. In the hearth the logs] were stifled.
\n\u00a72 (A i 5\u20137) [At the altars the gods were stifled]. In the sheepfold [the sheep were stifled. In the cattle barn the] cattle [were stifled. The ewe rejected her lamb. The cow] rejected her calf.
\n\u00a73 (A i 8\u201313) [The Storm God of the Sky set out toward the steppe], the meadow, [and the moor(?). He carried off plenty, prosperity, and abundance. The Storm God departed], and barley [and wheat] no longer [ripened. Cattle, sheep], and humans did not [become pregnant]. And those who [were pregnant did not give birth] from that time.
\n\u00a74 (A i 14\u201315) [The mountains] dried up. [The trees] dried up. And the shoots(?) [did not come forth. The pastures] dried up. The springs dried up.
\n\u00a75 (A i 16\u201321) [The Sun God made] a feast and invited the Thousand Gods. [They ate], but couldn\u2019t get enough. They drank, but couldn\u2019t quench their thirst. [The Storm God\u2019s father] said: \u201cMy son [is not there]. He became angry and [carried off] everything good. He carried off grain, animal fecundity, abundance, plenty, and satiation.\u201d
\n\u00a76 (A i 22\u201325) [All the gods] began to search for the Storm God. [\u2026] sent the swift eagle: \u201cGo search the high mountains. [Search] the deep valleys. Search the Blue Deep.\u201d
\n\u00a77 (A i 26\u201329) [The eagle went], but did not find him. The swift eagle brought a report [to the Sun God]: \u201cI searched the high mountains. I searched the deep valleys. [I searched] the Blue Deep, but I did not find him, the Storm God of the Sky.\u201d
\n\u00a78 (A i 30\u201333) [The Storm God\u2019s] father went to his (i.e., the Storm God\u2019s) grandfather and said to him: \u201cWho sinned [grievously(?)], so that the seed perished and everything dried up?\u201d The grandfather said: \u201cNo one sinned; you alone sinned grievously(?).\u201d
\n\u00a79 (A i 34\u201336) The Storm God\u2019s father said: \u201cIt wasn\u2019t I who sinned.\u201d The grandfather said: \u201cI will trace this matter out, and I will kill you. So go search for the Storm God.\u201d
\n\u00a710 (A i 37\u201342) The Storm God\u2019s father went to Gulsa and Hanna-hanna. Thus said Gulsa and Hannahanna: \u201cWhy have you come, Storm God\u2019s father?\u201d The Storm God\u2019s father replied: \u201cThe Storm God became angry, and everything dried up, and \u2026 perished. My father says: \u2018It is your fault. So I will trace the matter out and kill you.\u2019 Now how shall I act? What has happened?\u201d
\n\u00a711 (A i 43\u201346) Hannahanna said: \u201cDon\u2019t be afraid. If it is your fault, I will make it right. And even if it is not your fault, I will still make it right. Go search for the Storm God [before] his grandfather hears.\u201d
\n\u00a712 (A i 47\u201350) The Storm God\u2019s father said: \u201cThen where shall I go search?\u201d Hannahanna replied: \u201cI will give him to you. Go bring [the bee] here, and I myself will instruct it. It will search for [the Storm God].\u201d
\n\u00a713 (B ii 16\u201320) The Storm God\u2019s father said: \u201cBut if the [great] gods and the [lesser gods] searched for him and didn\u2019t find him, will this [bee] find him? [Its wings] are tiny, and it itself is tiny, and furthermore it is all by itself(?).
\n[Hannahanna replies, but the content is broken away.]
\n\u00a714 (A ii 2\u20136) The Storm God said: \u201cGo [plural] [\u2026]. Let His Majesty not bring me [water] of turning(?). Let him bring [\u2026]. He who [\u2026 the \u2026] of purification, took for himself an empty [\u2026].
\n\u00a715 (A ii 7\u201311) He poured His Majesty\u2019s water of turning(?) [\u2026], and he [\u2026]. And he went back to his father. [He brought grain, \u2026], abundance, plenty, [and satiety]. And he proceeded [to \u2026] in the courtyard.
\n\u00a716 (A ii 12\u201316) What gods were in the house of his father [ate] and were satisfied. They [drank and quenched their thirst]. (The Storm God\u2019s father said:) \u201cMy son has come back home [and has brought back] grain, \u2026, [abundance, plenty], and satiety.\u201d
\n[Text breaks off for the rest of column ii.]
\n\u00a717 (A iii 1\u20132) [I have taken a basket (with) a thousand small holes. I have poured out the karas-grains, the \u201crams] of Kamrusepa.\u201d
\n\u00a718 (A iii 3\u20136) [Out] over the Storm God [I have made a burning this way and that. I have taken his evil from the body] of the Storm God. I have taken his sin. [I have taken his anger and wrath.] I have taken his pique(?). [I have taken sullenness.]
\n\u00a719 (A iii 7\u201312) The Storm God\u2019s wrath, [his soul and body] were stifled [like kindling wood. Just as they burn] these [pieces of kindling wood], may the Storm God\u2019s anger and wrath, [sin and sullenness] burn up in the same way. The Storm God\u2019s wrath, his soul and body, are a blazing fire. And just as this fire [is extinguished, so may] his anger, wrath, and sullenness [be extinguished in the same way].
\n4. Sacrifice and Prayer to the Storm God of Nerik
\n\u00a71 (obv. 1\u20134) If the Storm God of Nerik has [gone] from the city, they summon him from the cities of Nera (and) Lalla as follows. [\u2026] the GUDU-priest goes to Nera and Lalla and sacrifices one sheep to the Storm God of Nerik and [\u2026 sheep] to the ERESHKIGAL goddess, to (the god) Uruzimu, and to the eternal deities. They slaughter the sheep down in a pit.
\n\u00a72 (obv. 5\u201311) Three thick loaves of five units (each), twenty thick loaves of twenty units (each), twenty thick loaves of thirty units (each), three SUTU-measures of pure porridge\u2014each thick loaf is made like a lunar crescent. The beer supplier of the city Takuppasa gives three jugs of walhi-beer and three jugs of marnuwan beer. The wine suppliers give three jugs of wine. They break the thick loaves. They fill the rhytons. And concurrently he speaks the word three times. He scatters (fragments of) thick loaves, beer, wine (and) liver in small quantities down into the pit. The GUDU-priest calls (in the Hattic language) three times down into the pit: wi wi purusael purusael. Concurrently he again speaks the word:
\n\u00a73 (obv. 12\u201317) \u201cThe Storm God of Nerik became angry and went down into the pit. He [went] into the dark [four corners] and [\u2026] to(?) the bloody, bloodstained, \u2026 [\u2026] mortals. In Nerik the son of Sulikatti [turned(?)] his eyes to the Storm God of the Sky. He \u2026 ed rocks. The Storm God of Nerik [\u2026 ed] them, namely, birth, life, and longevity, from [the Tabarna-king (and) the Tawannanna-queen].\u201d
\n\u00a74 (obv. 18\u201323) \u201cLet them summon [him \u2026]. Let him turn himself [\u2026] to the Dark Earth. Let him come [\u2026]. Let him open the gates of the Dark Earth [\u2026]. Before him\/it [let \u2026]. Let them [bring(?)] the Storm God of Nerik up from the Dark Earth [\u2026]. Hand over the War God of the city of [\u2026]. Let him come and before [the \u2026] bring itemized lists (?).\u201d
\n\u00a75 (obv. 24\u201332) \u201cLo, he is calling you, [O Storm God] to be Invoked. Let the SURASURAS-bird come. Hear it. [Say(?)] to Wuruntemu: \u2018Hear it.\u2019 Take it to heart. O noble (one), rise from the Marassanta River. May they say to him: \u2018O son of Sulinkatte, come up from the dark four corners, from the deep wave. Turn back to Nerik. Look upon the Tabarna-king, the Tawananna-queen [with kindly eyes]. On this day come to Nerik.\u2026 May the Storm God of Nerik enter. May [Wuruntemu] take [out] irritation from before [his mind]. May you release there [\u2026].\u2019 \u201d
\n\u00a76 (obv. 33\u201336) [\u201cTo(?)] your mother [may you give \u2026], vigor, long years, prosperity of the lands [\u2026]. The goods of(?) the dahangas-room (are) in place. [May you come] up, O [Storm God of Nerik]. May you let the city of Nerik into (your) [soul].\u201d
\n\u00a77 (obv. 37\u201339, rev. 1\u20136) \u201cTo your mother [\u2026] your [mother], my Lady, ERESHKIGAL, [\u2026]. Come, O Storm God of Nerik, my Lord. Wuruntemu [\u2026]. May (s)he open [the gates] of the Dark Earth. [\u2026 he hurried(?)] on account of the bloody, murderous [humanity. The Storm God of Nerik(?)] was afraid of the deity.\u2026 From Nerik, [from] the honored house, from the dahangas.-room he went forth. [He went] down to the shores of the Nine Seas. He went down to the banks of the Noble River. Wuruntemu [\u2026] covers(?) the tables with a cloth. May the surasuras-bird [come] to call an omen for her.\u201d
\n\u00a78 (rev. 7\u201310) \u201c[May they] tell [it] to the Sun God of the Sky. The son of the Sun Goddess of Arinna [has gone] from mankind. He [\u2026 ed] to the sea. The Storm God with a loyal heart [came(?)] down from the sky. The Storm God ordained mankind for destruction [\u2026]. He summoned Wuruntemu (and) the [Marassanta River].\u201d
\n\u00a79 (rev. 11\u201317) \u201cYou, O Marassanta River, are close to the soul of the Storm God of Nerik.\u201d The Marassanta River once flowed astray(?), but the Storm God turned it and made it flow toward the Sun God of the Gods. He made [it] flow near Nerik. The Storm God said to the Marassanta River: \u201cIf someone angers the Storm God of Nerik, and he goes forth from Nerik, from the dahangas.-room, you, O Marassanta River, must not let him go to another river (or) another spring.\u201d
\n\u00a710 (rev. 18\u201324) The Storm God of the Sky said to the Marassanta River: \u201cMay you be under oath. May you not alter (your) flow.\u201d So the Marassanta River did not alter (its) flow. You gods did it. May the Nakkiliyata River evoke the Storm God of Nerik. [May it bring] him from down in the sea, from under the [waves(?)]. May it bring him from down by the Nine (Sea)shores. May it bring [him] from the bank of the Nakkiliyata River.\u2026
\n[After a damaged section, the text continues with a prayer on behalf of the royal family and the land of Hatti.]
\n5. Myths of Lost Strom Gods
\na. The Storm God, the Personal God of Queen Asmunikal
\nAnger and Disappearance of the God
\n\u00a71 (A i 5\u20136) [Beginning of the text broken away.] \u2026 steps before the deity and speaks as follows:
\n\u00a72 (A i 7\u201314) \u201c[The Storm God of] Queen Asmunikal became angry. [He drew his \u2026 backward, and drew] his [\u2026] forward. [He put his right] shoe on his left foot. He turned himself around and [went] forth. Mist seized the windows. Smoke [seized] the roof beams. [\u2026] became stifled at the altars; [\u2026] became stifled [at the \u2026; the \u2026] became stifled [at the \u2026].
\n\u00a73 (B 6\u201311) [The \u2026 s] turned [\u2026] the hearth [\u2026] upon it the logs [were stifled]. In the courtyard the sheep [were stifled]. In the cattle barn the cattle [were stifled]. They eat, but they [do] not [become satisfied. They drink, but do not] quench their thirst.
\n[Break of undetermined length.]
\nReturn of the Appeased God
\n\u00a74 (A iii 1\u20138) [\u2026] sat down on a wooden.\u2026 The altar [became right again; above it] the gods became right again. [\u2026] On the hearth the logs [became right again. In the sheep pen] the sheep became right again. [In] the cattle barn [the cattle became right again]. They eat and [become satisfied]. They drink again [and quench their thirst].
\n\u00a75 (A iii 9\u201321) In front of the altar [a hunting bag] of sheepskin [is suspended]. Inside it [lies] The Gentle [Message] of the Lamb. So may there be [in the same way a Gentle] Message for the king and queen before the Personal Storm God (literally, \u201cStorm God of the Head\u201d). Also [inside it] lies [The Right Shank]. Galaktar [and parhuenas-]plants also lie inside. May The Right Shank also [\u2026] before the Personal Storm God. [May it stand] before him.\u2026 [And as]galaktar is lying [in the bag], so you [\u2026] be pacified to him. As parhuenas [is lying there], so (the god) [should be] invoked to her (i.e., the queen?). (The god) [should give to the king] and to (Queen) Asmunikal sons, daughters, [descendants of the second and third generation], and long [years].
\n[Break of undetermined length.]
\nb. The Storm God of Queen Harapsili
\n[The beginning is broken away.]
\n\u00a71 (A ii 12) [\u2026] long years [\u2026].
\n\u00a72 (A ii 14\u201316) [You, O hawthorn tree, wear] white in spring, [but red in the fall]. A sheep [goes out from under you, and you pull out its] wool.
\n\u00a73 (A iii 1\u20134) [The Storm God of Queen Harapsili(?)] sat down on a wooden sarpas-chair. [\u2026]. The mist released [the window]. [The smoke] released [the house]. The altar was in harmony again. [Above it] the gods were in harmony.
\n\u00a74 (A iii 5\u201316) [The hearth was in harmony]. Upon it the logs were in harmony. In the courtyard the sheep were in harmony. [In the] cattle [barn] the oxen were in harmony. They ate and once more had enough. They drank and once more had enough. Before [the altar] a hunting bag (made) of a lamb\u2019s (fleece) is hanging. In it lies The Gentle Message of the Lamb. In the same way may Queen [Harapsili] be a Gentle Message to the Storm God of Harapsili. In it [lie galaktar and] parhuenas-plants.[\u2026]
\n\u00a75 (C 1\u20132) parhuenas [lies here. May it \u2026] for him (the Storm God of Harapsili).
\n\u00a76 (C 3\u20135) [O Storm God, give sons and daughters], grandchildren [and great-grandchildren, and long] years to her.
\n[A few traces of two paragraphs, then a break of unknown length.]
\n\u00a77 (D 5\u20139) [\u2026] \u2026 Storm God of Harapsili [\u2026] I have [\u2026 ed to you] rivers of tawal-and walhi-drink. There lies before you [\u2026]. So turn back and [\u2026].
\n\u00a78 (D 10\u201317) [Look upon] your [\u2026] with kindly eyes. [Give her sons] and daughters, \u2026 [\u2026 The Storm God] of Harapsili [sat down on a sarpas-chair]. He turned [his.\u2026 The mist released] the windows. The altar was in harmony. [Upon it the gods were in harmony. The hearth was in harmony. Upon it] the [logs were in harmony. In the courtyard the sheep were in harmony. In the cattle barn] the oxen [were in harmony.\u2026]
\n[End of the text broken away.]
\n6. Telipinu and the Daughter of the Sea God
\nThe plot of this small fragment of a myth is clear from the following translation. There is, however, a disagreement as to how to translate \u00a76. What we have rendered \u201cSo (the Storm God) gave to him a thousand of each\u201d (literally, \u201cgave to him his each-a-thousand\u201d) is translated by others: \u201che gave to him thousand(s) for his woman (i.e., wife).\u201d The second view was proposed by Neu 1990a and supported by Carruba 1991, 1993. It was criticized by G\u00fcterbock 1992, 1995. At stake also is Neu\u2019s claim to have identified the Hittite word for \u201cwoman,\u201d kuinnal-.
\n\u00a71 (A i 1\u20134) Long ago, when the great Sea [\u2026 ed], heaven, earth, (and) mankind [\u2026 ed]. The Sea God quarreled and brought [the Sun God] down [from heaven] and [hid] him.
\n\u00a72 (A i 5\u20138) In the land (conditions) were bad, and it was dark. But no one could withstand the Sea. [The Storm God called Telipinu], his favorite and firstborn [son].
\n\u00a73 (A i 9\u201310) \u201cCome now, Telipinu, you yourself go [\u2026] to the Sea. Bring the Sun God of the Sky back from the Sea.\u201d
\n\u00a74 (A ii 11\u201315) Telipinu went to the Sea. [The Sea] became afraid of him, so that [he gave] him [his] daughter. He also gave the Sun God to him. So Telipinu [brought] back from the Sea [the Sun God] and the daughter of the Sea, and the Storm God [kept] them with himself.
\n\u00a75 (A ii 16\u201321) The Sea sent to the Storm God: \u201cTelipinu, your son, [took] my daughter as his wife and took her away. [So what] (bride-price) will you give to me?\u201d The Storm God said to Hannahanna: \u201cA river(?) came from the Sea. He kept demanding [the bride-price(?)]. Shall I give it to him, or shall I not give (it) to him?\u201d
\n\u00a76 (A ii 22\u201325) Hannahanna (said) to the Storm God: \u201cGive (it) to him. [Telipinu(?)] took [the Sea\u2019s daughter] hither for brideship.\u2026 [\u2026]\u201d So (the Storm God) gave to him a thousand of each: he gave [him one] thousand cattle (and) one thousand sheep. And [he accepted them].
\n\u00a77 (A ii 26) [\u2026] his brothers [\u2026].
\n[The rest of column ii in A is broken away. Parts often lines of B iv give the materials, largely foodstuffs, for a ritual to be performed in connection with the story, just as is the case in Texts 1 and 2.]
\n7. The Disappearance of the Sun God
\nWith the disappearance of the Sun the whole of nature is gripped by the paralyzing force of hahhimas \u201cFrost.\u201d
\n[The beginning of the composition is broken away. After a long lacuna it continues.]
\n\u00a71 (A i 1\u20134) [\u2026] my [\u2026]. When\/If to the Storm God [\u2026] the noble Sun God, his son. When\/If \u2026 [\u2026], then let your \u2026 show itself with me.
\n\u00a72 (A i 5\u201310) \u201c[If] I seize [the Sun God] and hide him, what can the Storm God do? I\/He will [\u2026].\u201d When they began to praise themselves, the daughter of the Sea God called from [the sky], and the Sea God heard her. Then the Sea God placed a KUKUBU-vessel [\u2026] on his\/its [\u2026], (saying): \u201cNow, whenever the Sun God falls, (if) he falls in [\u2026], or flame, or tree, or bush, [\u2026] will be caught in a net(?).\u201d
\n\u00a73 (A i 11\u201317) The Sea God says to the Sun God: \u201cThis is what [I placed \u2026] for you.\u201d The Sun God went to the Sea God into his chamber and covered them, (namely?) the KUKUBU-vessel(s) [\u2026], with wax. Then he stopped (them) up on top (with?) copper, and said: \u201cKeep on praising yourselves until [\u2026]. But the Sea God [heard] the words of his daughter. [This] lovely woman [asked(?)] the Storm God: [\u201c\u2026] what miracle [will they] make?\u201d
\n\u00a74 (B i 2\u201311) [\u2026] your sons [\u2026]. The Storm God said to the wife [of \u2026]: \u201cTell me: [\u2026 and \u2026 are] my sons. If a man has been killed, [can they restore him to life? If] an ox (or) sheep has been killed, can they restore it to life? Then what miracle can your sons (hope to) do? Frost has paralyzed the entire land. He has dried up the waters. Frost is great.\u201d (Then the Storm God) says to his brother, the Wind: \u201cThe waters of the mountains, the gardens, the meadow(s)\u2014let your refreshing go (through) the lands\u2014but let him (i.e., Frost) not paralyze them.\u201d
\n\u00a75 (B i 12\u201320) \u201c[He] paralyzed the herbs, the lands, the cattle, the sheep, the dogs, (and) the pigs. But he won\u2019t paralyze the crops (which are) \u201csons of the heart.\u2019 If he (tries to) paralyze them, the fat will hold them inside, so that he will not paralyze them, when [he paralyzes] each and every (thing).\u201d He proceeded to say to the Storm God: \u201cWhy has this happened?\u201d Frost says to his father and mother: \u201cYou eat and drink this, but you have taken account of nothing. The shepherd and cowherd [have died(?)].\u201d He paralyzed the land, but the Storm God doesn\u2019t even know.
\n\u00a76 (B i 21\u201331) The Storm God sent for the Sun God, (saying:) \u201cGo bring [plural] the Sun God.\u201d They went. They search for the Sun God, but they [do] not find him. And the Storm God says: \u201cSo why have you not found him? My own body parts have become warm! Where could he have gotten lost?\u201d So he sent the War God, (saying:) \u201cGo bring the Sun God.\u201d But Frost seized the War God. (Then the Storm God says:) \u201cGo call [plural] the Tutelary Deity. Will (Frost) paralyze him too? Is he not a child of the steppe?\u201d But Frost seized him too. (Then the Storm God says:) \u201cGo call Telipinu. That son of mine is mighty: he breaks up the ground, plows, irrigates, (and) \u2026 s grain.\u201d But Frost holds him too.
\n\u00a77 (B i 32\u201341) (Then the Storm God says:) \u201c[Go] call Gulsa and Hannahanna. If those have died, [then] these too may have died (i.e., the unborn, which constitute the future of the land). [Did] Frost [come] to their gate too?\u201d Frost says to the Storm God: \u201c[Because(?)] you kill and cast away, all have died. And you no longer hold this same cup.\u201d Hasamili\u2019s (full) brothers are (Frost\u2019s) half brothers. So Frost did not seize them. [Therefore the Storm God(?)] called them. The Storm God speaks(?) to Frost: \u201cMy hand is stuck to the cup; [my feet] too they have caused to get stuck. (Even) if [you seize] these feet and hands, do not seize my eyes too.\u201d
\n\u00a78 (B i 42\u201345) [Frost] speaks to the Storm God: \u201cYou will look at your children [\u2026]. I will go up to the sky. [\u2026] Save [\u2026 \u2018s hands and] feet. [The remainder of column i is broken away.]
\n\u00a79 (A iv 1\u20134) [\u2026] turned\/sent. And he shot(?) the Moon God. [\u2026] he threw [\u2026] in the city gate. The old men and women [\u2026]. And I am an \u2026 woman.
\n\u00a710 (A iv 5\u20137) I \u2026 ed [on the] left(?) \u2026 And I did not take it. On the right I \u2026 ed [\u2026], and I took the god\u2019s words. And I poured them out [\u2026]. My mouth (and) my \u2026 [\u2026]. And I placed the \u2026 on top.
\n\u00a711 (A iv 8\u201312) I lost none of the gods\u2019 words. But whenever Telipinu is difficult toward anyone, I speak the gods\u2019 words and invoke him. And the Sun God says: \u201cLet the gods\u2019 words go. And my allocation is.\u2026\u201d Hannahanna says: \u201cAnd if you, O Sun God, give good to someone, may he give you nine (sacrificial animals). And may the poor man give you one sheep.\u201d
\n\u00a712 (A iv 13) The (text) of the invocation of the Sun God and Telipinu is finished.<\/p>\n
8. The Disappearance of Hannahanna
\na. Incantation and Distress
\n[The beginning of the text is broken away.]
\n\u00a71 (A ii 2\u20134) [Let not the anger, wrath], sin, [and sullenness of Hannahanna go into the fruitful field], grove, or vineyard. Let them go the way of the Dark Earth.
\n\u00a72 (A ii 5\u20137) [In the Dark Earth bronze] palhi-vessels are lying. [Their lids are of lead.] What goes into them [doesn\u2019t] come [back up again]. It perishes therein.
\n\u00a73 (A ii 8\u20139) Hannahanna\u2019s [anger], wrath, sin, and sullenness [should go into them] and perish therein.
\n\u00a74 (A ii 10\u201312) Just as water doesn\u2019t flow back up the pipe, let Hannahanna\u2019s anger, wrath, sin, and sullenness not come back.
\n\u00a75 (A ii 13\u201317) You are the hawthorn tree. In spring you wear white (blossoms), but in harvest season you wear red (ones). The cow goes out from under you, and you pull off a tuft of its hair. The sheep goes out from under you, and you pull off some of its form (i.e., its tufts of wool).
\n\u00a76 (A ii 18\u201319) Pull off from Hannahanna her anger, wrath, sin, [and sullenness] too.
\n\u00a77 (B 4\u20136) Hannahanna [went off, and mist held] the windows. Smoke held the house. [In the hearth the logs were stifled.] At the altars [the gods] were stifled.
\n\u00a78 (B 7\u201311) In the cattle barn the cattle [were stifled. In the sheep pen the sheep] were stifled. [Mothers took no account of their children.] Cows [took no account of] their calves. [Sheep took no account of their lambs.] Hannahanna, rejoicing(?), [came back into the land of Hatti, and came back into her house]. [The remainder of the text is broken away.]
\nb. The Appeasement of the Goddess
\n[Beginning is broken away.]
\n\u00a79 (A iii? 3\u20137) [Here is] The Right Shank [for you, (Hannahanna)]. Just as [The Right Shank stands] \u2026, may you stand \u2026 like The Right Shank [to the king] and queen, the princes, and the land of Hatti.
\n\u00a710 (A iii? 8\u201313) Hannahanna\u2019s soul is stifled like (smoldering) brushwood. Just as they ignite (this) brushwood, and it gives light in the four corners (of the house), may it be light also to your soul and essence, O Hannahanna.
\n\u00a711 (A iii? 14\u201316) And just as [this brushwood] burns up, may [Hannahanna\u2019s] anger, wrath, sin, [and sullenness] also burn up.
\n\u00a712 (A iii? 17\u201322) [Hapantali brought] karsani-wood from the mountain, and set fire to it in the hearth. Hapantali brought [\u2026] from the uncultivated land and poured\/scattered it [in \u2026] they took their seats and they [\u2026] like the [\u2026].
\n\u00a713 (A iii? 23\u201329) [He\/she brought] the holy water of the Queen of the Spring and poured it out on top. A cloud rose. The vapor(?) came up [to the \u2026]. It went into Hannahanna\u2019s body. It drove from her body [Hannahanna\u2019s] anger, wrath, [sin, and sullenness]. [The rest is broken away.]
\n9. Myths of the Goddess Inara
\na. A Mission of the Bee (cf. below in d)
\n\u00a71 [Column i and part of column ii are broken away.] (A ii 1\u20135) [\u2026] why [\u2026] a rock [\u2026]. Now what miracle [can they perform?\u2026] the goddess Hannahanna [\u2026] the bee.
\n\u00a72 (A ii 6\u201310) For three days [\u2026] drove. [\u2026 said:] \u201cI will go to my mother. A spear [\u2026]. An iskarkan-stone to me.\u2026 Let me not go near their \u2026, that I should lead it\/him before the deity [\u2026].\u201d
\n\u00a73 (B ii 4\u20139) Hannahanna sent a bee to the Tutelary Deity, (saying): \u201cTake a goat\u2019s horn and make a sound.\u201d The Tutelary Deity made a sound. And everyone went somewhere. The War God heard and feared it. He took with spear and knife, and he made a [\u2026] for the Female Attendant. And he went. But no one found humans, cattle, [or sheep].
\n\u00a74 (B ii 10\u201317) Hannahanna opened the windows. [\u2026] \u201cI see him. The Female Attendant [\u2026], the herdsmen of cattle and sheep.\u2026 The [\u2026] men [\u2026], but (s)he found nothing. [\u2026] (S)he killed the farmers, the cattle, [and the sheep \u2026] took rocks [\u2026] drove back here [\u2026] not. This [\u2026].\u201d
\n[After traces of two paragraphs the tablet is broken away.]
\nb. The Search for a Hunting Bag
\n[The beginning of the text is broken away.]
\n\u00a71 (ii 1) [\u2026] Hannahanna [\u2026].
\n\u00a72 (ii 2\u20137) I will go to your place [\u2026] a hunting bag quietly [\u2026] brought. A \u2026 [\u2026] Hannahanna [\u2026] the Female Attendant [\u2026] [Column ii breaks off. First part of column iii broken away.]
\n\u00a73 (iii 1\u20132) [\u2026] If [\u2026] him, then take [\u2026] and bring it. But if he [\u2026].
\n\u00a74 (iii 3\u20139) Don\u2019t bring it in here. In front [\u2026 (Someone)] and he will make [\u2026] behind his\/its hunting bag. The bee went and brought the hunting bag. While it was coming, Hannahanna made three wattaru-basins(?). Over one an ippiyas-tree is standing; under the second a wooden hupparas-vessel is lying; and in\/on the third a fire is burning.
\n\u00a75 (iii 10\u201313) Hannahanna sits (there) and looks toward (them). The bee came and placed the hunting bag on\/in the wooden hupparas-vessel. The deity Miyatanzipa came and sat down under the ippiyas-tree.
\n\u00a76 (iii 14\u201316) \u2026 says: \u201cVery good \u2026\u201d [\u2026] they[\u2026 ed]. The wooden hupparas-vessel [\u2026] they [\u2026 ed].
\n[The last portion of column iii and the beginning of 4 are broken away. The few parts of lines that are preserved of column 4 mention the bee, Hannahanna, and twice the verb \u201cthey conceived.\u201d]
\nc. The Storm God Searches for Inara
\n\u00a71 (ii 1\u20135) Hannahanna says to the goddess Inara: [\u201c\u2026\u201d]. And Inara says: \u201c[\u2026] a man [\u2026], and I didn\u2019t.\u2026 So [I came here(?)] to you.\u201d Hannahanna replies: \u201cDon\u2019t [go anywhere]; remain right here.\u201d
\n\u00a72 (ii 6\u201310) \u201cI will give you a land. And I will give you a man.\u201d The Storm God noticed that Inara was missing. He sent a bee, saying: \u201cYou go search for her.\u201d So the bee went and found Hannahanna and said to her: \u201cThe Storm God has noticed his daughter is missing.\u201d
\n\u00a73 (ii 11\u201313, iii 1\u20136) [Hannahanna] took the \u2026 of every (kind of) wild animal and dropped [them] into the hunting bag. And on top she placed [\u2026]. Then Hannahanna [\u2026 ed] the bee. [End of column ii and beginning of iii broken. The bee seems to be talking to Hannahanna in what follows.] Let him\/her take [\u2026] back [\u2026] says [\u2026 the hunter] will not be able to kill [\u2026].
\n\u00a74 (iii 7\u20139) [Hannahanna speaks to the bee:] [\u2026] you say; [\u2026] respect\/ importance\/difficulty [\u2026] I will give.
\n\u00a75 (iii 10\u201313) [\u2026] to whom [\u2026] the hunter to the steppe [\u2026] go. [\u2026] will be able to kill [\u2026].
\nd. A Mission of the Bee (cf. also above under a)
\n\u00a71 [Preceding context broken away.] (2\u20134) [\u2026] Bring [\u2026] before [\u2026] (s)he will see his\/her\/its \u2026 [\u2026] didn\u2019t find the [\u2026].
\n\u00a72 (5\u201312) Hannahanna sent the bee, saying: \u201c[You go] search [for her].\u201d The bee went [\u2026 and found(?)] her (i.e., Inara\u2019s?) wagon. And [the \u2026] holds her, so that she doesn\u2019t want [to come back(?)]. The bee went to Hannahanna [\u2026]. And Hannahanna [said: \u201c\u2026] Take wax and [\u2026] her head.\u201d
\n\u00a73 (13\u201316) \u201cNow take, and it to\/from her [\u2026] gather. [You must soothe] (her) form [with the wax(?)]. Under (her) feet [you must \u2026 her.]\u201d [End of the readable context.]
\ne. Hannahanna and the War God
\n\u00a71 [Preceding context broken away.] (A obv. 1\u20134) If\/When [\u2026] him\/her [\u2026] brought out of the gate [\u2026] Hannahanna says.
\n\u00a72 (A obv. 5\u20139) He\/She went and found the peru-tone. [\u2026] spoke as follows: \u201cCome, [\u2026] become [my(?)] Female Attendant.\u201d The stone [\u2026] Hannahanna replies: [\u201c\u2026\u201d] Hannahanna [\u2026 ed.]
\n\u00a73 (A obv. 10) [\u2026] her Female Attendant [\u2026]. [Following context lost.]
\n\u00a74 [The following lines are from the reverse of A with restorations from B. Preceding context lost.] (A rev. 2\u20135) \u201cWhen you go before the Sun God, do not again make [\u2026] everything. You will go and find [\u2026]. You will say [\u2026]. When the Sun God says \u2018You do something,\u2019 he says: \u2018You [\u2026].\u2019 \u201d
\n\u00a75 (A rev. 6\u201310) \u201cBut if he says nothing, let him be silent(?).\u201d The War God replied: \u201cBut if I do not go anywhere, what shall I take?\u201d Hannahanna replied to him: \u201cYear by year keep going on military campaigns.\u201d
\n\u00a76 (A rev. 11\u201313) The three children of the Female Attendant [ask] Hannahanna: \u201cBehold, what shall we take?\u201d (Hannahanna replied:) \u201cGo [\u2026]! Do not go [\u2026]!\u201d
\n\u00a77 (Arev. 14\u201316) [The \u2026 s] said [to \u2026]. [Following context lost.]
\nf. The Female Attendant
\n\u00a71 [The following lines are from the obverse of A. Preceding context lost.] \u2026 [\u2026] Just as its lord\/owner [\u2026] not oxen, not sheep. Like [the \u2026], he too in the same way [\u2026]. Go ye, and \u2026 the Female Attendant. [Now \u2026] stood before the gate. [\u2026]. \u201cCome, [\u2026] birds, together with cattle and sheep [\u2026] the Female Attendant [\u2026] you [singular] will go, and [\u2026].\u201d
\n\u00a72 [Preceding context lost.] (B obv. 1\u20133) [\u2026] struck [\u2026].
\n\u00a73 (B obv. 4\u20137) [\u2026] it too will become blunt. [\u2026] with the sistrum(?) [\u2026 and] it too will become blunt. [\u2026] didn\u2019t find [\u2026].
\n\u00a74 (B obv. 8\u201314) [\u2026] on the rock\/cliff [\u2026] her Female Attendant [\u2026] not [\u2026] you will carry off [\u2026] they [\u2026 ed]. The child [\u2026] Hannahanna [\u2026]. [Following context lost]
\n\u00a75 [The following lines are from the reverse of A with restorations from B. Preceding context lost.] (1\u201310) [\u2026] one last [\u2026] slaughter. So go. If they ask any question, only (s)he will notice you, saying: \u201c(S)he will go cradle(?) me. Bring [\u2026] to me. You spoke some sign\/miracle [\u2026\u201d]. Hannahanna said: \u201cWhat shall I say to you? Did Inara make no sound at all? You [surely] heard [\u2026], and [\u2026]\u201d [\u2026] leaped, and [\u2026] destroyed the city of the Female Attendant.
\n[Following context broken away.]<\/p>\n
10. Kamrusepa Myths
\nThis selection is taken from column iv, which is well preserved. There are ends of lines in earlier columns. Of these it is especially in column i that we see signs of mythological material.
\n\u00a71 (iv 1\u20132) Kamrusepa looked (down) from heaven. [\u2026] she recounts (the story) in the same way.
\n\u00a72 (iv 3\u20136) Thus says Kamrusepa: \u201cGo take the fire of the steppe. Take the wheat of irrigation. Take red, black, and green wool. Take the stalk(?) of the reed\/arrow. Enchant it\/them and wind [this one] on his neck, but that one on his feet.
\n\u00a73 (iv 7\u201310) \u201cAnd let the illness of his head become a mist, and let it ascend to heaven. Let the Dark Earth lift his illness with the hand. The cloud will not overcome the illness. Up above, let heaven overcome it. Below, let the Dark Earth overcome it.\u201d This is the spell of the fire.
\n\u00a74 (iv 11\u201314) They gave. They gave to it (i.e., to the fire) the grain (disease?). They gave illness to it. They gave the eye illness to it. They gave the foot illness to it. They gave the hand illness to it. They gave the head illness to it. And (its) heat vanished, so that it wails.
\n\u00a75 (iv 15\u201319) The Sea God questions it: \u201cSo why are you going about wailing?\u201d (The fire answers:) \u201cThe heat in my crock [has vanished]. [\u2026] Shall we take it from someone? The evil.\u2026 Let him dress himself in dark clothing, and [\u2026], and [let him go] to heaven on the staircase\/ladder with nine steps.\u201d
\n\u00a76 (iv 20\u201326) So he takes his stand before Mother Kamrusepa (and says:) \u201cThe heat has vanished from [my] crock.\u201d Kamrusepa (replies): \u201cShall we take [it] from someone?\u201d They led him [secretly(?)] to the river, and before the heat they pierced it with a shepherd\u2019s crook, and they held it [out], so that the river glowed. They [held] it out, so that [the \u2026] glowed.
\n\u00a77 (iv 27\u201335) They hold the meadow [\u2026], and the meadow burns [\u2026]. They hold the mountains [\u2026], so that the mountains burn [\u2026]. She joined(?) [\u2026] through the midst of the meadow(?), so that [\u2026 the \u2026] \u2026 heat, and it (i.e., the fire) [before] him\/her [no longer] wails. The wheat [\u2026 And \u2026] looked out of the window. [He saw \u2026] the mountains(?). He took a sinew [of \u2026] of the ruined house [\u2026].
\n[The rest of the text is broken away.]
\n11. The Voyage of the Immortal Human Soul
\n\u00a71 (i 1\u201315) [\u2026] The ox \u2026 s. The sheep [\u2026 s.\u2026] The sky \u2026 s. [\u2026] \u2026 [\u2026] the human soul [\u2026] came. If it is in the mountain, let the bee bring it and put it in its place. If, however, it is in the plain, let the bee (again) bring it and put it in its place. That which is from the plowed field, let the bees bring and put it in its place. Let the bees go a journey of three (or) four days and bring my \u2026 here. If it is in the direction of the sea, let the lahanza-duck bring it and put it in its place. If, however, it is in the direction of the river, let the huwalas-bird bring it and put it in its place.
\n\u00a72 (i 16\u201325) And what is from the sky, let the eagle \u2026 bring it in its talons. Let the desired thing\/one be struck by their talons. Let the goat(?) strike with its hoof(?). Let the sheep strike with its horns. Let the mother sheep strike with its nose(?). The Mother Goddess(?) is tearful. She is struck with tears. What things are dear to her are \u201copened\u201d upon the eight body parts. Let her be struck (with regard to) them. The soul is luxuriant\/thriving and [\u2026]. Let nothing be impossible for it.
\n\u00a73 (i 26\u201337) The soul is great. The soul is great. Whose soul is great? The mortal soul is great. And what road does it travel? It travels the Great Road. It travels the Invisible Road. The Guide has himself prepared it for this road. A holy thing is the soul of the Sun Goddess, the soul of the Mother. Why must I, a mortal, go into the pit(?)? I would rather go into the.\u2026 I would rather fall into the river. [I would rather fall] into the pond. I would rather go into the tenawas. [\u2026] the tenawas is evil [\u2026 let not \u2026 go(?)] to the meadow [\u2026] to the god [\u2026].
\n[The rest of the text is broken away. It is possible that the following fragment belongs somewhere in this lacuna.]
\n\u00a74 (ii 2\u201310, iii 1\u20137) [\u2026] The evil tenawas [holds(?) him(?), so that] he does not recognize [them]. One doesn\u2019t recognize the other. Sisters having the same mother do [not] recognize (each other). Brothers having the same father do [not] recognize (each other). A mother does [not] recognize [her] own child. [A child] does [not] recognize [its own] mother. [\u2026] does [not] recognize [\u2026] \u2026 [\u2026] does [not] recognize [\u2026]. (iii 1) From a fine table they do not eat. From a fine stool they do not eat. From a fine cup they do not drink. They do not eat good food. They do not drink my good drink. They eat bits of mud. They drink waste waters(?).
\n\u00a75 (iii 8\u201311) Emaciation(?) [\u2026]. Upon them [\u2026]. And the father [\u2026] dried [up(?) \u2026].
\n12. When the Storm God Thunders Frightfully
\n(Also known as: \u201cThe Moon that Fell from Heaven\u201d)
\nThis myth is preserved in a bilingual version. The original Hattic language version is in the left-hand column; the Hittite translation is in the right-hand column. Since the Hattic language is still poorly understood, this translation is based on the Hittite translation.
\na. Introduction
\nVersion A
\n\u00a71 (1\u20134) [When the Storm God] thunders frightfully, (the Man of the Storm God) [takes] the following: two bulls, two [\u2026 s], one copper [\u2026], one copper knife, one copper axe, red, white, and black wool, of each a loop.
\n\u00a72 (5\u20137) When they have assembled all this, they [\u2026] the Man [of the Storm God]. The Man of the Storm God takes fifty thick breads, [a selection(?)] of pegs: [\u2026] pegs of silver and bronze, and a peg of cornel wood, and [he \u2026 s them \u2026].
\nVersion B=C
\n\u00a73 (B 1\u20132=C 1\u20132) [When] the Storm God thunders frightfully, [\u2026] frightens(?) [\u2026] And the Man of the Storm God [\u2026 s] to [\u2026].
\n\u00a74 (B 3\u20135=C 4\u20136) And he takes this: one ox, five sheep, [\u2026, \u2026] dipping vessels for tawal-drink, two \u2026, nine thick breads of one half UPNU-measure (of flour), one half [\u2026] of a hazzilas-measure (of flour), two warm loaves, one cheese, one rennet, one UPNU-measure of fruit, one NAMMANTU-vessel of honey, one putis-measure of salt.
\n\u00a75 (B 6\u20138=C 7\u20138) And the Man of the Storm God appears daily facing the Storm God. He [takes\/holds \u2026] and one thick bread, one KUKUBU-vessel of wine and one KUKUBU-vessel of sweet milk. And when the Storm God thunders, [\u2026 s]. The Man of the Storm God breaks one thick bread, pours a libation of sweet milk, and speaks as follows in the Hattic language.
\nb. The Myth
\n\u00a76 (C ii 10\u201314) [The Moon God] fell from the sky and fell upon the gate complex, [but] no one saw him. The Storm God [sent] rain after him; he sent rains after him. Fear seized him; anxiety seized him.
\n\u00a77 (C ii 15\u201316) The god Hapantali went there. He stood [beside him] and uttered over him the words of a spell.
\n\u00a78 (A ii 15\u201317) The goddess Kamrusepa looked down from the sky (and said:) \u201cWhat in the world [has happened(?)] here? The Moon God fell from the sky and fell upon the gate complex.\u201d
\n\u00a79 (A ii 19\u201321) The Storm God saw him and sent rains after him; he sent rains after him. Fear seized him; anxiety seized him.
\n\u00a710 (A ii 22\u201323) Hapantali went there. He stood beside him and uttered over him the words of a spell.
\n\u00a711 (A ii 25\u201326) What will you proceed to do? Kamrusepa will send after him. So I will go to Mount [\u2026] and release [\u2026] from the rock.
\n\u00a712 (A ii 27\u201329) Let it\/him bark, or let it\/him.\u2026 Then let them go, and let the fears and anxieties remain \u2026 ing inside [the \u2026].
\n\u00a713 (A ii 30\u201333) [The] sky [opened\/bore]. And he made (it). And he became frightened. [\u2026] became frightened. The Storm God opened\/bore. And he made (it). [And he became frightened.] Labarna the king with his mind [\u2026] Labarna the king [\u2026].
\nc. The Ritual
\nMost of what is preserved is in a poor state and hardly merits translation. I give here one better-preserved section. The strange expression \u201che drinks two oxen, etc.\u201d alludes to a procedure of naming cups of beverage after deities, etc. To drink the contents of that cup is to drink the object or being whose name it bears.
\nA iii=C iii
\n\u00a714 (C iii 3\u20135) [Next he drinks two] oxen, a wagon, [a spear], the [weapon] of the Storm God three times. He breaks [three] thick loaves.
\n\u00a715 (C iii 3\u201369) [Next while standing] he drinks the Thunders and [Lightnings], the clouds, the rains [of the Storm God three] times. He breaks [three thick loaves].
\n\u00a716 (C iii 10\u201316) [Next] he drinks the Fears and Anxieties of the Storm God nine times. He breaks [nine] thick loaves. All the while the Man of the Storm God is drinking this cup no one is permitted to make a sound; it is forbidden. Then he places them (i.e., the cups?) in the gate separately.
\n\u00a717 (A iii 17\u201319) Next while standing he drinks the Divine Heptad of the Storm God one time. He breaks eleven thick loaves.
\n\u00a718 (A iii 20\u201321) Then the Man of the Storm God goes back home to his house and makes a libation [before] the Storm God of the Sky.
\n\u00a719 (Colophon) Tablet one, finished, (of the text entitled) \u201cWhen [the Storm God] thunders frightfully, the Man of the Storm God does as follows.\u201d<\/p>\n
13. Fragments of Myths about Lost and Found Deities
\na. The Anger of a God, Distress, and Mission of the Eagle
\n\u00a71 [Beginning broken away.] (A 2) [\u2026] then he speaks as follows:
\n\u00a72 (A3\u2013B2) [\u2026 (such-and-such a god)] became angry, and [\u2026 ed \u2026] He put [his right shoe] on his [left foot]. [The] smoke(?) seized his eyes [\u2026]. At the altars [\u2026 seized]. And their eyes [\u2026 In the sheep-fold] it seized(?) the sheep. In the [cattle barn it seized the cattle]. They drink, [but they cannot quench their thirst.]
\n\u00a73 (B 3\u20138) The Sun God [made] a feast [and] summoned the gods. The Sun God [looked for \u2026 \u2019s] eyes, but he could not find [them] there. So the Sun God [summoned the other gods(?) and said:] \u201cGo [summon] the swift eagle for me.\u201d They went and [summoned] the swift eagle. [The Sun God said to] the eagle: [\u201cGo] search [\u2026].\u201d [Following context lost]
\nb. Missions of the Eagle and the Bee
\n\u00a71 [Preceding context broken away.] (ii 4\u20138) [\u2026] \u201cSearch [\u2026] the waves(?) [\u2026] search. Search the [springs] surrounded by ippiyas-trees. Search the forest(s).\u201d
\n\u00a72 (ii 9\u201320) [\u2026] the thunder(?). [The eagle] went, [but] it did not find [the \u2026]; it did not find [\u2026]. It searched the [\u2026 s]; it searched the long roads. It searched [the \u2026]. Then the eagle [\u2026 ed to \u2026, and said: \u201cI searched] the rushing streams(?). I searched [the \u2026]s, but I didn\u2019t find (him). I searched [the \u2026], but I didn\u2019t find (him). I searched [the \u2026], but I didn\u2019t find (him). [I spied out(?)] the standing [\u2026]s. I searched the springs surrounded by ippiyas-trees. I searched [the \u2026], but I didn\u2019t find (him). I searched [the \u2026]. I searched the good forest.\u201d
\nc. Search for the Fate Goddesses and Mother Goddesses
\n[Preceding context lost.] (A ii 1\u201313) [\u2026] says [\u2026] the Fate Goddesses and the Mother Goddesses; [\u2026]. They [\u2026]ed for themselves meadows, [\u2026] feet with underbrush [\u2026]. They [\u2026] away the hairs from mud(?) [\u2026 They \u2026] the eyes [\u2026]. The weighty gods searched for them. They searched the high mountains but did not find him. They searched the flowing [rivers], but did [not] find [him]. They searched the holy \u2026 s but did not find [him]. They turned [\u2026] forth. They found [\u2026] in the forest. They found [\u2026] in the [\u2026]. [Following context lost.]
\nd. Ritual to Appease the Deity
\n\u00a71 [Preceding context lost.] (A iii 2\u20134) [\u2026 In the same way let them \u2026] to [the king, the queen, the princes, and princesses, to the second] and third [generations].
\n\u00a72 (A iii 5\u20139) Behold here lies [samama-nuts and.\u2026 As samama-nuts are \u2026, as] raisins [hold wine within them], as olives [hold oil within them, so may the Storm God] and the Sun Goddess of Arinna [likewise be \u2026].
\n\u00a73 (A iii 10\u201315) As this cheese [\u2026] is fine, [as \u2026 is bright, and \u2026] food and drink [\u2026] so may [the \u2026] be likewise fine to the king, queen, [princes, and princesses] and may it be bright.
\n\u00a74 (A iii 16\u201319) He places liver before [the god \u2026 and says:] \u201cYou, O god, eat! [And] give [to the king a propitious(?)] liver omen, [and turn] everything favorable for the king and queen. [\u2026]\u201d [Following context broken away.]<\/p>\n
II
\nHurrian Myths
\nIntroduction
\nThe most important group of myths in the Hittite language is the Kumarbi Cycle. The earliest Kumarbi myths to be edited were the Song of Kumarbi and the Song of Ullikummi (Forrer 1936; G\u00fcterbock 1946). Both were translated into English by Goetze (1955). A definitive edition of Ullikummi was prepared by G\u00fcterbock (1961). Until 1971, as can be seen both from G\u00fcterbock 1961 and Laroche 1971, only three fairly well-preserved compositions were attributed to this cycle: what was termed the Kingship of LAMMA (Text 15), the Theogony, or Kingship in Heaven (Text 14) and the Song of Ullikummi (Text 18). Laroche (1971) identified further fragments which he thought belonged to this cycle. Siegelov\u00e0 (1971) demonstrated by means of new fragments, as well as new supplements to previously known pieces, that the so-called Hedammu myth (Text 17) also belonged to the Kumarbi Cycle.
\nHoffner (1988b) reconstructed the myth about the personified Silver (Text 16), demonstrating that this story too was a \u201csong\u201d belonging to the Kumarbi series. We know from colophons that in the native terminology Text 18 was called the Song of Ullikummi, and Text 14 the Song of Ku[marbi]. The Silver myth\u2019s proemium contains the statement ishamihhi \u201cI sing,\u201d which shows it to be the Song of Silver. Hence, all parts of the Kumarbi Cycle without preserved colophons probably bore the names \u201cSong of So-and-So\u201d with the relevant name drawn from the central character in the piece. Most likely the scribes called Text 15 the Song of LAMMA, Text 17 the Song of Hedammu, and Text 16 the Song of Silver.
\nThe sequence of the stories is uncertain. It was always assumed that the Song of Kumarbi (Text 14) contains the beginning. This assumption has now been strengthened by Hoffner. He argued that only the Song of Kumarbi opened with a call to all the gods to hear the tale. All subsequent songs in the cycle opened, as do Silver and Ullikummi, with a description of a powerful adversary of Tessub whose name is given only at the end of the proem in the words \u201cI am singing of So-and-So.\u201dClues in the plots of the individual stories argue for the sequence: Song of Kumarbi, Song of LAMMA, Song of Silver, Song of Hedammu, and Song of Ullikummi.
\nThe central theme of the entire cycle is the competition between Kumarbi and Tessub for kingship over the gods. As pointed out by Hoffner (1975: 136\u201345), the sequence of divine rulers in the Song of Kumarbi is not a father, son, grandson, but an alternation of two competing lines. Alalu, driven from his throne by Anu, is the father of Kumarbi, who in turn drives Anu from his throne. Furthermore, when Kumarbi emasculates Anu to forestall his own removal by any descendant of Anu, he inadvertently makes his own belly the womb for Anu\u2019s seed, which produces Tessub, Tasmisu, the Aranzah River, and several other gods. Although the end of the Song of Kumarbi is lost, everyone agrees that, since the Song of Ullikummi finds Tessub as king of the gods, he may have already attained that position by the end of the Song of Kumarbi. What has emerged from the recent reconstructions of Hedammu and Silver (Texts 16 and 18) is that in all subsequent songs of the cycle Kumarbi seeks to depose Tessub by means of some offspring of his own. Ullikummi is Kumarbi\u2019s son by sexual union with a huge cliff. Hedammu is probably his son by Sertapsuruhi, the daughter of the Sea God. Silver is his son by a mortal woman. It is not clear in what relationship the god LAMMA stands to Kumarbi. At one point we learn that Ea and Kumarbi had agreed to make him king of the gods. Certainly nothing excludes his being Kumarbi\u2019s son.
\nThe two antagonists, Kumarbi and Tessub, are from opposite spheres. Kumarbi is a netherworld god, whereas Tessub is a celestial god. In the Song of Kumarbi (Text 14), Kumarbi\u2019s father Alalu is driven from the throne by Anu and takes refuge from Anu in the netherworld (the \u201cDark Earth\u201d).Later, when Anu flees from Kumarbi, he heads for the sky.
\nWhen one assembles a list of the deities in these myths who give allegiance to one side or the other, the opposition of netherworld and sky is confirmed. In Kumarbi\u2019s camp are Alalu, Kumarbi\u2019s vizier Mukisanu, the Great Sea God, the Sea God\u2019s vizier Impaluri, the Sea God\u2019s daughter Sertapsuruhi, Hedammu, Daganzipa (Earth), Silver, Ullikummi, the Irsirras deities, and probably Ubelluri (who lives under the earth). Kumarbi\u2019s city is Urkes (Buccellati and Kelly-Buccellati 1997), while Tessub\u2019s is Kumme. In Tessub\u2019s camp are Anu, Tasmisu\/ Suwaliyat, Hebat, Hebat\u2019s maidservant Takiti, Sauska\/ISHTAR, the divine bulls Seri and Hurri, the Sun and Moon Gods, the War God Astabi, Tessub\u2019s brother the Aranzah River, the Mountain God Kanzura, KA.ZAL, and NAM.HE.
\nA third group of deities, generally unaligned, includes Ea, Ellil, LAMMA, Kubaba, the Primeval Deities (Nara-Napsara, Minki, Ammunki, Ammezzadu, Ishara, etc.).
\nAccording to the proem of the Song of Kumarbi, the entire cycle of songs is addressed to the Primeval Deities. This epithet is sometimes translated \u201cthe Former Gods.\u201d
\nEa, the Mesopotamian god of wisdom, occupies a special position in the developing narrative. In the Song of Kumarbi (Text 14) he assists Kumarbi in ridding himself of the burden of Anu\u2019s seed. Toward the end of the Song of Kumarbi Tessub must be cautioned not to curse Ea, because there still was hope that he might be won over from Kumarbi\u2019s side. That Tessub was tempted to curse him shows that at this point he was aiding Kumarbi. In the Song of LAMMA, Ea and Kumarbi made LAMMA king (in the place of Tessub?). But by the time of the song of Hedammu, Ea has become troubled by the wasteful destructiveness of the quarrel between Tessub and Kumarbi and he scolds and warns both sides (Text 17, fragment 6, \u00a72). In the Song of Ullikummi (Text 18), which may be the latest \u201csong\u201d of those preserved for us, Ea helps Tessub\u2019s allies find the secret of Ullikummi\u2019s vulnerability.
\nThe gradual transformation of Ea\u2019s loyalty from Kumarbi to Tessub may be one of the few remaining clues to the original sequence of the \u201csongs.\u201d A second clue is in the behavior of Sauska. In Hedammu she learns the effectiveness of sexual seduction against the monster Hedammu. But when she tries it again against Ullikummi, it fails because that creature is deaf and blind. This suggests that Hedammu preceded Ullikummi in the cycle.
\nThe subsequent use of the Song of Kumarbi by Greek authors (Dirlmeier 1955; G\u00fcterbock 1948; Haas 1975; Heubeck 1955; Steiner 1958; Walcot 1966) is interesting in its own right, but is not pertinent to the interpretation of the Hurro-Hit-tite work.
\n14. The Song of Kumarbi
\n\u00a71 (A i 1\u20134) \u2026 who are Primeval Gods, let the [\u2026], weighty gods listen: Nara, Napsara, Minki, (and) Ammunki! Let Ammezzadu listen! Let [\u2026 and \u2026], the father and mother of [\u2026] listen!
\n\u00a72 (A i 5\u201311) Let [\u2026 and \u2026] the father and mother of Ishara, listen! Ellil and NINLIL, who [below] and above (are) weighty, mighty deities, [\u2026] and \u2026, let them listen! Long ago, in primeval years Alalu was king in heaven. Alalu was sitting on the throne, and weighty Anu, the foremost of the gods, was standing before him. He was bowing down at his (Alalu\u2019s) feet, and was placing in his hand the drinking cups.
\n\u00a73 (A i 12\u201317) For a mere nine years Alalu was king in heaven. In the ninth year Anu gave battle against Alalu and he defeated Alalu. He (Alalu) fled before him and went down to the Dark Earth. Down he went to the Dark Earth, and Anu took his seat on his throne. Anu was sitting on his throne, and weighty Kumarbi was giving him drink. (Kumarbi) was bowing down at his feet and placing in his hand the drinking cups.
\n\u00a74 (A i 18\u201324) For a mere nine years Anu remained king in heaven. In the ninth year Anu gave battle against Kumarbi. Kumarbi, Alalu\u2019s offspring, gave battle against Anu. Anu can no longer withstand Kumarbi\u2019s eyes. Anu wriggled loose from his (Kumarbi\u2019s) hands and fled. He set out for the sky. (But) Kumarbi rushed after him, seized Anu by the feet\/legs, and dragged him down from the sky.
\n\u00a75 (A i 25\u201329) (Kumarbi) bit his (Anu\u2019s) loins, and his \u201cmanhood\u201d united with Kumarbi\u2019s insides like bronze (results from the union of copper and tin). When Kumarbi had swallowed the \u201cmanhood\u201d of Anu, he rejoiced and laughed out loud. Anu turned around and spoke to Kumarbi: \u201cAre you rejoicing within yourself because you have swallowed my \u2018manhood\u2019?\u201d
\n\u00a76 (A i 30\u201336) \u201cStop rejoicing within yourself! I have placed inside you a burden. First, I have impregnated you with the noble Storm God (=Tessub). \u201cSecond, I have impregnated you with the irresistible Aranzah River. Third, I have impregnated you with the noble Tasmisu. (And) two (additional) terrible gods (perhaps A.GILIM and KA.ZAL) I have placed inside you as burdens. In the future you will end up striking the boulders of Mount Tassa with your head!\u201d
\n\u00a77 (A i 37\u201341) When Anu had finished speaking, he went up to the sky and hid himself. Kumarbi, the wise king, spat from his mouth. He spat from his mouth spittle(?) [and semen] mixed together. What Kumarbi spat up, Mount Kanzura [\u2026 ed] the frightful [\u2026].
\n\u00a78 (A i 42\u201346) Kumarbi, wailing(?), went to the city of Nippur. He sat down on a lordly [throne]. Kumarbi doesn\u2019t [\u2026]. (Someone) counts [the months]. The seventh(?) month arrived, and inside of him the mighty [deities \u2026].
\n\u00a79 (A ii 1\u20133) \u2026 Kumarbi [acusative]. From his \u2026 from the body come out! Or come out from his mind(?)! Or come out from his good place!
\n\u00a710 (A ii 4\u201315) The god A.GILIM within Kumarbi\u2019s interior began to speak words to (to Ea): May you be living, O lord of the source of wisdom! Were I to come out, [\u2026] he who [\u2026] to Kumarbi \u2026 which.\u2026 The Earth will give me her strength(?). The Sky will give me his valor. Anu will give me his manhood. Kumarbi will give me his wisdom. The primeval [\u2026] will give [me \u2026]. Nara will give me his.\u2026 And (s)he gave \u2026 Ellil will give me his strength(?), [\u2026] his dignity, and his wisdom. And he gave \u2026 to all hearts.\u2026 And \u2026 of the mind [Break.]
\n\u00a711 (A ii 16\u201322) Let the stand [\u2026] to me. Suwaliyat [\u2026]. When\/if \u2026 he gave to me, he [\u2026] to me.
\n\u00a712 (A ii 23\u201328) Anu began to rejoice(?) \u2026 come!\u2026 to you \u2026 I feared. You will [\u2026] and what [\u2026]s I gave into [\u2026], \u2026 come! They will \u2026 him like another woman. Come out in just the same way!\u2026\u2026 come out by the mouth!\u2026 come out! If you wish, come out by the \u201cgood place\u201d!
\n\u00a713 (A ii 29\u201338) Ea began to speak [words] to Kumarbi\u2019s interior. [\u2026] \u2026 place. If I come [out] to you(?), it will snap me off like a reed. If I come out to you \u2026, that too will defile me.\u2026 it will defile me on the ear. If I come out through the \u201cgood place,\u201d a woman will \u2026 me upon my head(?).\u2026 He \u2026 ed it within. He split him like a stone. He left him, namely, Kumarbi. The divine KA.ZAL, the valiant king, came up out of his skull.
\n\u00a714 (A ii 39\u201354) As he went, KA.ZAL took his stand before Ea and bowed. Kumarbi fell down; from [\u2026 his \u2026] changed (color?). Kumarbi looked for NAM.HE. He began to speak to Ea: \u201cGive me my child, that I may eat him up. What woman to me [\u2026 s]. I will eat up Tessub. I will smash him like a brittle reed.\u201d \u2026\u2026 before \u2026\u2026 Ea \u2026 he intentionally gathered him.\u2026 Kumarbi [accusative].\u2026. The Sun God of the Sky saw him.\u2026 Kumarbi began to eat. [The Basalt injured(?)] Kumarbi\u2019s mouth and teeth. When it had \u2026 ed in his teeth, Kumarbi began to weep.
\n\u00a715 (A ii 55\u201370) Kumarbi [\u2026 ed]. And [he began to] speak words: \u201cWho was I afraid of?\u201d Kumarbi \u2026 like a [\u2026 ed]. To Kumarbi he began to speak. Let them call [\u2026 a \u2026] stone! Let it be placed [\u2026]! He threw the Basalt into the [\u2026], (saying:) \u201cIn the future let them call you [\u2026]! Let the rich men, the valiant lords, slaughter for you cattle [and sheep]! Let the poor men make sacrifice to you with [meal]!\u201d Not it.\u2026\u2026 Because [\u2026\u2026 ed] Kumarbi from the mouth, no one [will \u2026] his [\u2026] back. Kumarbi spoke [\u2026]. A \u2026 occurred to him.\u2026 they \u2026 the lands above and below.
\n\u00a716 (A ii 71\u201375) [The rich men] began to slaughter with cattle and rams. [The poor men] began to sacrifice with meal. [The \u2026 s] began to [\u2026]. They closed up(?) his skull like\/as (they would mend a torn) garment [\u2026]. He (the Storm God) left him, (namely,) Kumarbi. The heroic Tessub came out through the [good] place.
\n\u00a717 (A ii 76\u201386) [\u2026] the Fate Goddesses. And [they closed up(?)] his good place like\/as (they would mend a torn) garment.\u2026 second place [\u2026] \u2026 [\u2026] came out. They (i.e., midwives) brought him to birth [\u2026] like a woman of the bed. When [they had prepared(?)] Kumarbi for (the birth of) Mount Kanzura, [they brought] him to birth, (namely,) Mount Kanzura. [And \u2026] the hero came (out). [\u2026] he came out through the good place. Anu rejoiced(?) too, [as\/because(?)] he beheld [his sons(?)]. [Rest of column ii broken off.]
\n\u00a718 (A iii 2\u201321) [\u2026] we will destroy [\u2026]. Anu [\u2026\u2026] Furthermore we will destroy [\u2026 also]. [\u2026] him in their midst [\u2026] we will destroy NAM.HE like a [\u2026]. When [Kumarbi \u2026\u2026], what words you\/he spoke [\u2026], will you destroy Kumarbi [\u2026]? [\u2026] on my throne [\u2026] Kumarbi [accusative]. Who [will] destroy Tessub for us? And when he comes to maturity(?), they will make someone else [\u2026].[\u2026] will actually\/ indeed leave [\u2026]. Abandon him! [\u2026] Ea, lord of the source of wisdom. Make [\u2026] king! [\u2026] word(s) [\u2026] \u2026 [\u2026]. When Tessub [heard these words], he became sad. [Tessub \u2026] said to (his) bull, Seri:
\n\u00a719 (A iii 22\u201329) \u201c[Who] can come against [me any more] in battle? [Who can] defeat [me now]? Even Kumarbi [cannot(?)] arise [against me(?)]! Even Ea [\u2026] the son, and the Sun God [\u2026], I drove [kumarbi(?) from his throne(?)] at the time [of \u2026]. I cursed him [\u2026]. I cursed the War God too, and brought him to the town Banapi. So who now can do battle any more against me?\u201d
\n\u00a720 [In what follows Tessub\u2019s bull Seri warns him of the danger of cursing certain other deities and cautions him against overconfidence.] (A iii 30\u201339) The bull Seri replied to Tessub: \u201cMy lord! Why are you cursing them, [\u2026 the \u2026] gods? My lord, why [are you cursing] them? Why are you cursing Ea also?\u201d Ea will hear you [\u2026] with \u2026 Is it not so? [\u2026] (is) great. The mal is as big as the land. Powerful(?) for you [is \u2026].[\u2026] will come. You will not be able to lift [your(?)] neck(?). [\u2026] speaks. [\u2026] wise(?) is he. [\u2026] Ea. [Break of about twenty-five lines.]
\n\u00a721 (A iii 64\u201366) \u201c\u2026 of the hand [\u2026] May he loose \u2026 ! [May he \u2026] eyebrows! May he make \u2026 (of) silver (and) gold!\u201d
\n\u00a722 (A iii 67\u201372) When Ea heard the words, he became sad in (his) heart. And he began to speak words back to the god Tauri(?): \u201cDo not speak curses to me! He who cursed me curses me [at great risk to himself(?)]. You who repeat to me [those curses(?)] are yourself cursing me! Under the pot [a fire is placed(?)], and that pot will boil over(?).\u201d [End of column iii. First fifty lines of column iv broken away. The first preserved lines mention a wagon, which is personified in what follows.]
\n\u00a723 (A iv 6\u201316) When the sixth month passed, the Wagon [\u2026 \u2026]
\nThe Wagon\u2019s \u201cmanhood\u201d [\u2026 ed] the Wagon back [to \u2026] contrived a plan. [\u2026] endured(?), Ea, [lord of the source of] wisdom. The Earth Goddess set out for Apzuwa, (saying:) \u201cEa, [lord of the source of] wisdom, knows what to do.\u201d He (Ea?) counts (the months): The first, the second, the third month passed. The fourth, the fifth, the sixth month passed. [The seventh], the eighth, the ninth month passed. And the tenth month [arrived]. In the tenth month the Earth Goddess [began to] cry out in labor pains.
\n\u00a724 (A iv 17\u201327) When the Earth cried out in labor pains, [\u2026] she bore sons. A messenger went (to tell the king of the gods). And [the god \u2026, the king], on his throne approved. [\u2026] drove(?) the fine word. [\u2026] The Earth has borne two sons\/children. [\u2026 When] Ea [heard] the words, [he \u2026] orally(?) a messenger [.\u2026 And the god \u2026], the king, [\u2026] a gift. (The king gives) a fine garment for him\/her [\u2026] an IPANTU-garment trimmed with silver for [\u2026] wraps [\u2026].
\n\u00a725 (Colophon: A iv 28\u201335) Tablet one of the Song [of Kumarbi], not complete(?). Written by (literally, \u201chand of\u201d) Ashapa, son of [\u2026] tassu, grandson of LAMMA.SUM, <great> grandson of Warsiya, student of Zita. Since the tablet I copied from was worn, I, Ashapa, recopied it under the supervision of (my supervisor) Zita.<\/p>\n
15. The Song of the God LAMMA
\n[The beginning of the text is broken away. When it begins to be readable, a battle is taking place. Sauska addresses her brother Tessub as \u201cmy brother\u201d and \u201cyounger brother.\u201d]
\n\u00a71 (A i 2\u201312) \u2026 While Sauska was speaking [to her brother Tessub], the arrow of LAMMA [sped], and it pierced(?) Sauska in her breast. A second arrow of LAMMA [sped]. They (Tessub and Sauska?) hastened the chariot to [\u2026], [but LAMMA\u2019s arrow] pierced [\u2026], so that [\u2026] could no longer \u2026 they could no longer set out.
\n\u00a72 (A i 13\u201320) LAMMA forced [\u2026]. He took [\u2026] and [\u2026] it behind Tessub. The stone [went(?)] after Tessub. It struck the sky and shook [out the sky like a garment], so that [Tessub] fell down [from the sky]. LAMMA [\u2026 ed], and took the reins and the [whip] out of Tessub\u2019 hand.
\n\u00a73 (A i 21\u201331) Tessub turned back and began to speak [to LAMMA]: \u201cYou have taken [my] reins [and whip] from my hand and [taken them into your own] hand. Those reins are sacred(?)! Others will summon you to the kallistarwa-house, and the reins [\u2026] to you. Let a woman not eat of the sheep they sacrifice to the reins. A man [\u2026, and \u2026] he holds.\u201d
\n[Text breaks for about thirty or forty lines, which probably told how Ea appointed LAMMA to be king of the gods.]
\n\u00a74 (A ii 1\u20137) Now [when] LAMMA [heard] Ea\u2019s words, he began to rejoice within himself. [He \u2026 ed], he ate and drank, and went up to heaven [to kingship(?)]. [\u2026] up to heaven [\u2026].
\n\u00a75 (A ii 8\u201327) [For \u2026 years] LAMMA was [king] in heaven. And in those years [\u2026] wolves [\u2026] were [pea]ceful. The [\u2026] of weaving(?)\/woven cloth(?) was striking\/crushing [\u2026] the BABAZA. [\u2026 ed the \u2026] place, tawal- and wathi- drink. In the night what [\u2026], takes butter, [and the \u2026] which he keeps placing [\u2026], takes [\u2026]. At the gate [\u2026]. And he [\u2026 s] \u2026 [The mountains(?)] flowed [with] \u201cbeer-wine.\u201d The valleys [and \u2026] flowed [with \u2026] poured out. Man [\u2026 was well off(?)], and he was fully [\u2026]. And in what [\u2026 he \u2026 ed], there he [\u2026 ed]. No one began to [\u2026] to\/for him. In(to) the city of [\u2026 he \u2026] ed. [The end of column ii is broken away.]
\n\u00a76 (A iii 1\u201318) [\u2026] the deity [\u2026] lifted up [her eyes \u2026] and she [\u2026]ed, and] she saw [\u2026] coming toward her three DANNAs away. [The goddess Kubaba(?)] began to say [to LAMMA:] \u201cFirst [I have seen] the great gods, the elders, your forefathers. Go to meet them and bow to them.\u201d LAMMA began to reply to the goddess Kubaba: \u201cThe Primeval Gods are great. They have arisen. (But) [I do not fear] them at all. [Do I] not [put] bread into their mouths? The paths which the w[inds] are to go and come on, those I, LAMMA, king of heaven, allot to the gods.\u201d The tempestuous (?) winds brought [LAMMA\u2019s evil words] to Ea (while he was) on his way. His [mind became angry]. Ea began to speak to Kumarbi: \u201cCome, let us go back. This LAMMA whom we made king in heaven, just as he himself is complacent(?), so he has made the countries complacent(?), and no one any longer gives bread or drink offerings to the gods.\u201d
\n\u00a77 (A iii 19\u201330) Ea and Kumarbi turned [their faces]: Ea [went] to Apzuwa, but Kumarbi went away to Tuttul. Ea made a messenger stand up in front [of himself] and undertook to dispatch him to LAMMA (saying): \u201cGo, speak these words to [LAMMA]: \u2018Ever since we made you king in heaven, [you] have not done anything. You have never convoked [an assembly \u2026\u2019 \u201d]. [The end of the speech is fragmentary.] The messenger departed and recounted [Ea\u2019s words to LAMMA] just so.
\n\u00a78 (A iii 31\u201338) When [LAMMA] had heard [Ea\u2019s words], he began to [rejoice] within himself. Ea began to say to Izzummi, [his vizier]: \u201cGo down to the Dark Earth, and tell the words which I am speaking to you to Nara-Napsara, my brother, (saying): \u2018Take my speech and hearken to my words. [LAMMA] has made me angry, so I have deposed him from the kingship in heaven.\u2019 \u201d
\n\u00a79 (A iii 39\u201346) \u201c \u2018That LAMMA whom we made king in heaven, just as he himself is complacent(?), so he has made the countries complacent(?), and no one any longer gives bread or drink offerings to the gods. Now, Nara, my brother, hear me. Mobilize all the animals of the earth. Mt. Nasalma [\u2026], and unto his head [\u2026 \u2019 \u201d].
\n[Gap of undetermined length.]
\n\u00a710 (A iv 8\u201316) [\u2026] began to [speak to \u2026] before [\u2026] who placed the burden [in \u2026]. [\u2026] began to speak [\u2026]. Hear my words. [Hold your ear] inclined [to \u2026].[\u2026] wagon [\u2026]. His ikdu (a body part) from his back [\u2026] under 700 [\u2026].
\n\u00a711 (A iv 17\u201322) [As] Tessub (and) NINURTA, his vizier, [\u2026 ed], they treated LAMMA the same way. They spread\/trampled(?) [\u2026], [they \u2026 ed] LAMMA [\u2026]. They cut up(?) [\u2026] from his back. They cut up [\u2026] his ikdu.
\n\u00a712 (A iv 23\u201330) LAMMA [spoke] back to Tessub: \u201cTessub, my lord! Long ago [\u2026]. To me [\u2026]!\u201d Tessub spoke (back) to LAMMA: \u201cLet them proceed to [\u2026] (to\/from) you. [Let them \u2026] (to) me. [Let them \u2026] the cup from you quickly(?). I [\u2026] it to you.\u201d
\n[Tablet ends here. Only one sign of the colophon remains.]<\/p>\n
16. The Song of Silver
\nThis myth belongs to the Kumarbi Cycle (Hoffner 1988b). The opening of the text (\u00a7\u00a7 1\u20132) is crucial for this determination. It is said there that Silver is greater in many respects than the well-known deities of the pantheon. Although he might therefore be deserving of a cult of his own, he has none. The singer identifies one of his sources of information about Silver and his background as \u201cwise men\u201d (\u00a72). \u201cWise men\u201d are also mentioned in the Kumarbi fragment KBo 26.88 i 5. That fragment is not translated in this volume, because its contents are insufficient to prove that it belongs to the Song of Silver. The numbered sections of this myth follow the edition of Hoffner (1988b). Although no part of the Song of Silver is preserved that describes his defeat and dethronement, we may assume this on the basis of the pattern established for other songs in the Kumarbi Cycle.
\n1. Introduction
\n\u00a71.1 [Among Tessub], the Sun God of the Sky, Sauska(?), Nineveh\u2019s(?) [Queen, and all the gods], no one worships(?) [him], (although) [his] mal [is greater than their mals]. His word [is greater(?)] than [their(?)] words, his wisdom [is greater(?)] than [their(?)] wisdom, his battle [and his] glo[ry(?) are greater(?) than theirs, and their(?)] handatars [are not(?) greater(?)] for him than his handatars.
\n\u00a71.2 It is Silver the Fine [\u2026] whom I sing. Wise men [told(?)] me [the \u2026 of] the fatherless [boy(?)]. It did not exist. Long ago Silver\u2019s [\u2026 had disappeared(?)]. And they do not know his [spjlendor. [Heroic(?)] men ran to battle. [Abundance(?)] did not exist. And grain [did not grow(?)]. [\u2026] hungry(?) [\u2026].
\n2. The Birth of Silver?
\nFragment 2 reports a birth. And since Silver is the principal character of this story, as well as the son of Kumarbi, it seems probable that it is his birth which is described.
\n\u00a72.1 \u2026 went.
\n\u00a72.2 [\u2026] fire [\u2026] of alabaster [\u2026] his eyes [\u2026] they gave it [.\u2026 The first, second, third, and] fourth months passed; the fifth(?), [sixth, seventh, eighth, and ninth months passed; and the tenth month] arrives.
\n\u00a72.3 \u2026 [His\/her tears] flow [like streams].\u2026
\n3. Silver and the Orphan Boy
\nSilver is described in this text as a wannumiyas DUMU, which means a child whose father is dead or missing. Hittitologists generally translate this as \u201corphan,\u201d but since Silver\u2019s mother is still with him, he is not an orphan in the usual sense. There is just a hint that his fatherless condition could be regarded as shameful. This hint is not strong enough to justify a translation \u201cbastard.\u201d Silver\u2019s consternation at being told by the orphan boy that he too was an orphan need not mean that he was discovering this for the first time. It is unlikely that another child in the community would have more information about this than he. Rather he finds it humiliating to be reminded in public by others that he too was abandoned by his father. This leads him to inquire further about his father from his mother, which he does in fragment 4.
\n\u00a73.1 In\/with power(?).\u2026
\n\u00a73.2 Silver [struck] an orphan boy [with] a stick. The orphan boy spoke an evil word against Silver: \u201cMy Silver, why [are you hitting us]? Why are you striking us? You are an orphan like us.\u201d [Now when Silver heard these words], he began to weep. Weeping, Silver went into his house. Silver began to repeat the words to his mother: \u201cThe boys I struck down in front of the gate are defying me.\u201d
\n\u00a73.3 \u201cI struck a boy with a stick, and he spoke an [evil] word back to me. Hear, O my mother, the words which the orphan boy said to me: \u2018Why are you hitting [us? Why are you striking] us? [You are an orphan like us.]\u2019 \u201d
\n4. Silver\u2019s Quest for Kumarbi
\n[First three lines too fragmentary to translate.]
\n\u00a74.1 [His mother(?)] took the stick away from [him \u2026His mother] turned around [and] began to reply [to Silver, her son]: \u201cDo [not hit me], O Silver! Do not strike me! The city(?) [you inquire about] I will tell\/describe it to you. [Your father(?) is Kumarbi], the Father of the city Urkes. [He \u2026 s], and he resides in Urkes. [\u2026] the lawsuits of all the lands he [satisfactorily] resolves(?). Your brother is Tessub. He is king in heaven. And he is king in the land. Your sister is Sauska, and she is queen in Nineveh. You must [not] fear any [other god]; only one deity [must you fear. He (i.e., Kumarbi) stirs up(?)] the enemy land(s), and the wild animals. From top to bottom [he \u2026 s]. From bottom to top [he \u2026 s.\u201d Silver] listened to his mother\u2019s words. He set out for Urkes. He arrived in Urkes, but he did not find [Kumarbi] in his house. He (Kumarbi) had gone to roam the land(s). He wanders about up(?) in the mountains. [Text of col. ii breaks off.]
\n5. Tasmisu and Tessub
\nIt is presupposed in this fragment that Silver has become king of the gods. Tessub\u2019s brother Tasmisu, who is also his vizier, seems to taunt him for his timidity and cowardice.
\n\u00a75.1 \u2026 [Tasmisu began] to speak to Tessub: \u201c[Is it] not [possible(?)] for you to thunder? Do you [not] know [how to \u2026] ? On(?) the \u2026 [Silver(?)] has become king, and [now] he [drives(?)] all the deities with a goad(?) of pistachio wood.\u201d
\n\u00a75.2 Tessub [began to] speak (back?) to his vizier: \u201cCome, let us go and eat [\u2026]. Our father, [Kumarbi(?)], did not defeat [Silver(?). Will we] now [defeat] Silver?\u201d
\n\u00a75.3 They took each other by the hand, [the two brothers, and to \u2026] they set out. In one stage they made [the trip]. At the city [of \u2026] they arrived. They [\u2026 ed]. On the \u2026 Silver is sitting like a [shaft(?). They\/he] fear[ed(?) him, the \u2026], the violent [god \u2026].
\n\u00a75.4 Tessub [and Tasmisu arrived in \u2026]. He saw him and [\u2026]. [The text of col. iii breaks off here.]
\n6. About Old Men
\n\u00a76.1 [\u2026] the old [men \u2026] \u2026 began to [\u2026]. The tree which we will cut for ourselves, you \u2026 will \u2026 it up too. What ox you [\u2026] in the midst of the vegetable garden, you, O \u2026 [will \u2026] was of the heart. [\u2026] by means of whose meadow [\u2026] the owner of the meadow [\u2026] and they [\u2026] the old men [\u2026].
\n7. Silver Threatens the Sun and Moon
\nThis episode could be placed either before or after Silver became king of the gods, although the words \u201cwhat [lands] you [govern]\u201d are more appropriate to the latter period. It serves to show his great power.
\n\u00a77.1 [\u2026] sent: \u201cGo down [to the Dark Earth and \u2026] him [with] a goad(?)\u201d [\u2026] began to [\u2026].
\n\u00a77.2 [\u2026] he closed up his [\u2026] with [\u2026] judged [\u2026]. And all the gods [\u2026] they come\/see(?). Silver [seized(?)] power with his hands. Silver seized the spear. He dragged the Sun and Moon down from heaven. The Sun and the Moon did reverence. They bowed to Silver. The Sun and the Moon began to speak to Silver:
\n\u00a77.3 \u201c[O Silver, our lord], do not strike\/kill us! We are the luminaries [of heaven] and [earth]. We are the torches of what [lands] you [govern. If you strike\/kill us], you will proceed to govern the dark lands personally.\u201d [His] soul within [him was filled with] love. [He had] pity on [\u2026].
\n17. The Song of Hedammu
\nIn this Song Kumarbi raises up yet another opponent to challenge Tessub and his allies. See earlier discussion on pages 40\u201341. Once again it is a monster whom Kumarbi himself fathers. Kumarbi takes as wife Sertapsuruhi, the daughter of the Sea God. By her he engenders a monster named Hedammu. The monster is a sea serpent with an enormous appetite for all kinds of creatures. The first of Tessub\u2019s allies to discover the monster\u2019s existence is his sister Sauska (written as Ishtar in the Kumarbi cycle), Queen of Nineveh. In fragment 5 she reports the bad news to Tessub, which drives him to tears of despondency. Apparently a struggle ensues in which both sides cause injury and wreak havoc among mortals, for in fragment 6 the peace-making god Ea, \u201cKing of Wisdom,\u201d admonishes first Tessub\u2019s party (called just \u201cthe gods\u201d in \u00a76.1) and then Kumarbi, reminding them all that the destruction of human worshipers means disaster for all the gods, since mortals serve and support them. \u00a76.1 seems to be addressed to Tessub\u2019s followers, since they alone would be troubled by the prospect of Tessub, Sauska and Hebat\u2014rather than Kumarbi\u2014being reduced to manual labor. In Fragment 7 Kumarbi is displeased that Ea has rebuked him in the assembly. This may mark the beginning of the progressive estrangement of Ea from Kumarbi, which eventually leads him to offer his counsel also to Tessub in the Song of Ullikummi. In Fragment 9 Mukisanu, Kumarbi\u2019s vizier, is sent to the Sea God. Since his mission is secret, he is instructed to take a subterranean route, and to instruct the Sea God to come to Kumarbi by the same route. Once the Sea God has arrived, Kumarbi instructs his vizier to bolt the door so that no one will interrupt or overhear them as they make their plans. In Fragment 11 Tessub\u2019s sister Sauska forms a plan to defeat Hedammu, using her own feminine charms. She washes and anoints herself with fine perfumed oil, enhancing her already seductive qualities. After she instructs her two maidservants, Ninatta and Kulitta, to accompany her with music, she goes down to the sea to entice Hedammu. Fragments 12 through 15 are too broken to yield more information than that Sauska and Hedammu engage in conversation. In Fragment 16 Sauska sedates Hedammu with a love potion. She displays her naked body to him and arouses him sexually. No extant fragment explicitly states that Sauska succeeds in killing Hedammu, but the overall plot line of the Kumarbi cycle implies that each opponent of Tessub is eventually defeated.
\nAll that we possess of this myth are fragments, the ordering of which is that of the latest edition by Siegelo\u00e1(1971). Because the translation is based upon an eclectic text, we dispense with the column and line count.
\nFragment 1
\n\u00a71.1 \u2026 [The Sea God(?)] heard, and his mind within rejoiced(?). He [propped(?)] his foot on a stool. They put a rhyton in the Sea God\u2019s hand. The great Sea God began to reply to Kumarbi: \u201cOur matter is settled, Kumarbi, Father of the Gods. Come to my house in seven days, and [I will give you] Sertapsuruhi, my daughter, whose length is [\u2026] and whose width is one mile. [You will drink(?)] Sertapsuruhi like sweet cream. \u201cWhen Kumarbi heard (this), his [mind] within him rejoiced. Night fell. [\u2026] They brought the great Sea God out of Kumarbi\u2019s house accompanied by (the music of) bronze arkammi-and galgalturi-instruments and escorted him to his house. (There) he sat down on a good chair made of [\u2026]. The Sea God waited seven days for Kumarbi.
\n\u00a71.2 Kumarbi [began] to speak [words] to his vizier: \u201cMukisanu, my vizier! [Listen carefully to] the words which I speak to you! [\u2026]\u201d [\u2026]
\nFragment 2
\nThis fragment describes the serpent Hedammu\u2019s voracious appetite for a wide variety of creatures.
\nFragment 5
\n\u00a75.1 \u201c\u2026 Sauska, [Queen of Nineveh], comes. [Let them set up a chair for her to sit in]. Let them spread a table for her to eat at. \u201c[While they were thus speaking], Sauska reached them. They set up a chair for her [to sit in], but she didn\u2019t sit down in it. They decked [a table for her to eat at], but she didn\u2019t reach out to it. [They gave her a cup], but [the Queen of Nineveh] didn\u2019t put her lip to it. [\u2026] began to speak: \u201cWhy do you not eat or drink, my lady? [Is it because you don\u2019t know it, namely,] food? Is it because you don\u2019t know drinking? They [incited(?)] the Sea God against the gods. He [\u2026]ed in sky and earth. And what surrogate\/usurper shall I [\u2026] describe in the Sea?\u201d He described Hedammu [\u2026] and Sauska [\u2026 ed] him.
\n\u00a75.2 [\u2026] heard Sauska, [and became sad. His \u2026]\u2026 s. His [tears flow] forth [like] streams. [\u2026]
\nFragment 6
\n\u00a76.1 [Ea], King of Wisdom, spoke among the gods. [The god Ea] began to say: \u201cWhy are you [plural] destroying [mankind]? They will not give sacrifices to the gods. They will not burn cedar as incense to you. If you [plural] destroy mankind, they will no longer [worship] the gods. No one will offer [bread] or libations to you [plural] any longer. Even Tessub, Kummiya\u2019s heroic king, will himself grasp the plow. Even Sauska and Hebat will themselves grind at the millstones.\u201d
\n\u00a76.2 [Ea], King of Wisdom, said to Kumarbi: \u201cWhy are you, O Kumarbi, seeking to harm mankind? Does [not] the mortal take a grain heap and do they not promptly offer (it) to you, Kumarbi? Does he make offering to you alone, Kumarbi, Father of the Gods, joyfully in the midst of the temple? Do they not (also) offer to Tessub, the Canal Inspector of Mankind? And don\u2019t they call me, Ea, by name as King? [\u2026] you (Kumarbi) are putting wisdom behind [the \u2026] of all [\u2026].[\u2026] the blood and tears of mankind [\u2026] Kumarbi [\u2026].\u201d [Breaks off.]
\nFragment 7
\n\u00a77.1 Kumarbi [began to speak] words to [his own mind:] \u201c[Why] would [you] boil(?) [at] me, Kumarbi, like a [\u2026], in the place of assembly? Why would you strike me, Ea, [\u2026], King of Wisdom? [Why] would you [\u2026 ?] Why would [you defend(?)] mankind, [\u2026] and Ea, foremost [among the gods]?\u201d
\n\u00a77.2 Kumarbi [spoke] (words) before his mind: \u201c[\u2026] me, Kumarbi, son of Alalu(?). But [\u2026] me to the god Ammezzadu.\u201d In the midst of the gods Kumarbi [raised up Hedammu(?)] like a [\u2026] as a surrogate against Tessub. The heroic [\u2026] to Tessub [\u2026] [Breaks off.]
\nFragment 9
\n\u00a79.1 [\u2026 Tell the Sea god: \u201cMake your journey] under [river] (and) earth! [Don\u2019t let the Moon God], the Sun God or the [gods] of the Dark Earth [see you!] Come up to Kumarbi from beneath [river and] earth!\u201d
\n\u00a79.2 [Mukisanu] heard the words and [promptly] arose. He made his journey under river and earth. [Neither] the Moon God, the Sun God or the gods of the Dark Earth saw him. He went down to the Sea God.
\n\u00a79.3 Mukisanu spoke Kumarbi\u2019s words to the Sea God: \u201cCome! The Father of the Gods, Kumarbi, is calling you. The matter for which he calls you is urgent. So come promptly! Come away below river and earth! Don\u2019t let the Moon God, the Sun God, or the gods of the Dark Earth see you!\u201d When the great Sea God heard the words, he promptly arose and made his journey under river and earth. He traversed (the distance) in one (stage) and came up below Kumarbi\u2019s chair from\/by \u2026 and earth. They set up a chair for the Sea God to sit in, and the great [Sea God] sat down in his chair. They placed a table for him set with food. The cupbearer gave him sweet wine to drink. Kumarbi, Father of the Gods, and the great Sea God sat eating and drinking.
\n\u00a79.4 Kumarbi spoke words to his vizier: \u201cMukisanu, my vizier! Listen carefully to the words I speak to you! Bolt the door! [\u2026] Throw the latch(?). [Let not the \u2026] like an aroma(?) (or: like a drop(?)) [\u2026]. \u2018Poor men\u2019 [will \u2026 us(?)] like a.\u2026\u201c
\n\u00a79.5 Mukisanu [heard] the words, and quickly [arose]. He began to [throw] the latch(?) and the [\u2026]. And [\u2026] bronze [\u2026]
\nFragment 10
\n[\u2026] a blow [\u2026]. The lightning flashes and the [\u2026]s of Tessub and Sauska have not yet gone away with the water (i.e., rain?). We have not yet come [\u2026]. Our knees tremble [beneath] us. Our head spins like a potter\u2019s wheel. Our little family(?) [\u2026 s] like.\u2026
\nFragment 11
\n\u00a711.1 (Tessub speaks to Sauska:) [\u2026] we (i.e., Hedammu and I) will engage in [conflict(?). And \u2026] Hedammu [accusative], [\u2026] If [I \u2026]Hedammu, [it will \u2026]. But if Hedammu [\u2026 s], then it is my fault.
\n\u00a711.2 [Now when Tessub(?)] finished speaking, [he went] away. [But Sauska] went to the bath house. [The Queen of Nineveh] went there to wash herself. She washed herself. She [\u2026]ed. She anointed herself with fine perfumed oil. She adorned herself. And (qualities which arouse) love ran after her like puppies.
\n\u00a711.3 [Sauska] began to say [to Ninatta and] Kulitta: \u201cTake [an arkammi instrument], take a galgalturi-instrument. At the sea on the right play the arkammi, on the left play the galgalturi. [\u2026] to kingship [\u2026]. Perhaps [Hedammu(?)] will hear our message (i.e., song). [\u2026] let us see how [\u2026].\u201d
\n\u00a711.4 [\u2026] Ninatta and Kulitta [\u2026].
\nFragment 12
\n\u00a712.1 [\u2026] Sauska [\u2026] Hedammu [\u2026] in the deep waters [\u2026].
\n\u00a712.2 When Hedammu [\u2026]s, [\u2026]. And Hedammu [\u2026]. [He raised(?)] his head from the watery deep. He spied Sauska. Sauska held up her naked members before Hedammu.
\n\u00a712.3 Hedammu began to speak words to Sauska: \u201cWhat deity are you, that [you] do not [\u2026 ?] You [\u2026], and in\/to the sea [\u2026] \u2026 \u201cAnd [Sauska \u2026 ed] to him as to a bull. [\u2026] doesn\u2019t know [\u2026].
\nFragment 13
\n\u00a713.1 [\u2026 to] Hedammu [in(?)] the sea [\u2026] Sertapsuruhi [\u2026].
\n\u00a713.2 [\u2026 to(?)] Hedammu [\u2026] began to [say: \u201c\u2026\u2026] heroic [\u2026] he fills [\u2026] my mother [\u2026] you [nominative] [\u2026].\u201d
\nFragment 14
\nHedammu [began] to say to Sauska: \u201cYou [\u2026] unlike a(ny other) woman. So I will eat you up. [The \u2026 s] are angiy, and they [\u2026] to me. [\u2026].\u201d
\nFragment 15
\n\u00a715.1 Hedammu spoke words to Sauska: \u201cWhat kind of woman are you?\u201d Sauska replied to Hedammu: \u201cI am an angry(?) girl. The mountains [spread out(?)] their greenery for me like a woven cloth(?).\u201d Sauska speaks flattery(?) [\u2026] to Hedammu, praises(?) him with words and intoxicates him.
\n\u00a715.2 Hedammu said to Sauska: \u201cWhat kind of woman are you, that [\u2026] a name [\u2026]? I am [\u2026].\u201d [Only bits of the rest ofHedammu\u2019s speech are preserved.]
\nFragment 16
\n\u00a716.1 [\u2026] in the sky clouds [\u2026] with\/from [\u2026] waters [\u2026] he\/she made. When [Sauska], Queen of Nineveh, had approved [the \u2026], she filled a love potion(?), sahis-and parnullis-wood in \u201cstrong\u201d waters and smelled(?) the love potion, the sahis-and parnullis-wood, in the waters. Now when Hedammu had tasted the aroma, namely, the beer, [sweet] sleep overcame the mind of the valiant Hedammu. He was dozing like an ox (or) ass. He recognizes no [\u2026] he keeps on eating frogs and snails(?).
\n\u00a716.2 [Sauska] said to Hedammu: \u201cCome up again. [Come(?)] from the strong waters. Come through the midst of [\u2026].\u201d [Hedammu \u2026 s] 90,000 [\u2026]. He levels(?) a [\u2026] place from the earth. Sauska holds out [her naked members toward Hedammu]. Hedammu [sees(?) the beautiful goddess], and his penis springs forth. His penis impregnates [\u2026]s. He [\u2026]ed 130 cities [\u2026]. [He \u2026 ed] 70 cities with his belly. [\u2026] came to an end. [\u2026] heaped up piles of heads.
\n\u00a716.3 Sauska, Queen of Nineveh, was struck [\u2026] on\/at the.\u2026 At the second [\u2026] she came down [to] Hedammu, and Sauska, [Queen] of Nineveh, walked before him. Sauska came [down to him], and after her Hedammu, like a \u2026, pours out [\u2026]. They [\u2026] it on the earth [like(?)] frightful floods. The valiant Hedammu came down from his throne, from the sea. He came out onto the dry land [\u2026].
\n18. The Song of Ullikummi
\nThe final clause of \u00a719 summarizes the overarching theme of the Kumarbi Cycle: Kumarbi, who ironically is \u201chost\/parent\u201d for Amu\u2019s seed, which becomes Tessub, attempts in each succeeding song of the cycle to raise up someone (Ullikummi, Hedammu, Silver, and LAMMA) to supplant Tessub as king of the gods. Clever Kumarbi devises a plan to dethrone Tessub. He proposes to raise up an \u201cEvil Day\u201d in the form of a \u201chostile man\u201d, an unbeatable opponent. The stone monster he eventually raises up is in fact called a \u201cman\u201d in \u00a736. Kumarbi leaves his home city, Urkes, and travels to a place called the Cold Spring, where he finds a great rock, here conceived as female and a potential sexual partner for Kumarbi. Its enormous size, three miles long and [one] and a half miles wide, encourages Kumarbi to suppose that the offspring he could engender from such a rock would surely be able to overcome Tessub. Sexually excited, Kumarbi impregnates the rock. Before the rock gives birth (\u00a710 and following), Kumarbi confers with his old ally, the Sea God (\u00a7\u00a76\u20139). Attending the birth are the Fate Goddesses and Mother Goddesses, who present the newborn to its father Kumarbi to legitimate it formally by holding it on his knees, and to give it a fitting name. On birth and name-giving among the Hittites, see Hoffner 1968, 1998. Kumarbi chooses the name Ullikummi on the basis of the child\u2019s desired destiny: to destroy Kumme, the city of Tessub, and to dethrone Tessub (\u00a712). The accumulation of similes (\u201clike chaff,\u201d \u201clike an ant,\u201d \u201clike a brittle reed,\u201d \u201clike birds,\u201d \u201clike empty pottery bowls\u201d) in \u00a712 is appropriate, since Kumarbi enforces his predictive wish by means of the language of analogic magic. See above Text No. 2 (The Disappearance of Telipinu) \u00a7\u00a710\u201314. Fearing for the newborn\u2019s safety until it has grown large enough to ward off attacks, Kumarbi entrusts it to the Irsirra goddesses to take it to the nether world and deposit it on the right shoulder of the Hurrian Atlas, Ubelluri (\u00a7\u00a713\u201320). There it will remain hidden until it has grown powerful. When, by its daily growth of a cubit, Ullikummi has grown so tall that it meets the sky and the temples of the heavenly gods, it can be ignored no longer. The Sun God, an ally of Tessub, sees it first (\u00a723). Going to the sea for a closer look (\u00a724), the Sun God shows his amazement, horror and anger through the gesture of holding his hand to his forehead. Quickly, the Sun God goes to warn Tessub. In a stereotypical scene of a messenger arriving with a message so urgent that he refuses to eat before delivering it (\u00a7\u00a726\u201328) the Sun God refuses food, drink and a chair to sit on. After delivering his message, the Sun God accepts the hospitality of Tessub (\u00a731), and eventually returns home to the sky. Tessub forms a clever plan in his mind and sets out with Tasmisu, his vizier. The two are joined by Tessub\u2019s sister, Sauska, and go up to Mt. Hazzi, from which to see Ullikummi in the distance (\u00a732). When he sees the monster, Tessub in anger and despair, asks a series of rhetorical questions (\u00a733). As she had done in the earlier Song of Hedammu, Tessub\u2019s sister Sauska tries to help him by using her feminine charms against his opponent (\u00a735\u201337). This fails because Ullikummi is deaf to her music and blind to her naked beauty. It is not clear if Ullikummi was born deaf and blind or has become so through some event not preserved in the earlier parts of the composition. In \u00a723 the text informs us that the Sun God saw Ullikummi, and \u201cUllikummi saw the Sun God of the Sky\u201d. Perhaps the words in \u00a723 are for literary symmetry and not intended to be taken literally. Ullikummi is really incapable of seeing. The great wave that explains the situation to Sauska urges her to go quickly to warn Tessub to attack promptly before the monster grows even larger and stronger. Sauska does so, and \u00a7\u00a738\u201348 tell of the preparations for battle and the first fight between Tessub\u2019s group and Ullikummi, which the latter wins. Tasmisu advises the defeated Tessub to seek the help of Ea (\u00a749). Ea discovers the secret of Ullikummi\u2019s power which is his sure footing on the right shoulder of Ubelluri (\u00a7\u00a756\u201360). Ea and the Primeval Gods use the primeval copper cutting tool once used to cut apart heaven and earth to sever Ullikummi from his secure footing on Ubelluri\u2019s shoulder. Having now made it possible for Tessub to destroy Ullikummi, kindly Ea expresses sadness at the prospect of so many souls being dispatched to the gloomy realms of the dead (\u00a765). The rest of the preserved text describes the second battle of Tessub against Ullikummi, which he apparently will win.
\nTablet 1
\n\u00a71 [The first part of the opening paragraph is broken away in all the copies of the story.] (A i 1\u20134) [\u2026] in whose mind [\u2026]?[\u2026 who] takes [wisdom]? It is Kumarbi, Father of All Gods, of whom I sing.
\n\u00a72 (A i 5\u20138) Kumarbi forms in his mind a clever plan. He raises an \u201cEvil Day\u201d in the person of a hostile man and makes hostile plans against Tessub.
\n\u00a73 (A i 9\u201310) Kumarbi [entertains] wise thoughts in his mind and aligns them like beads (on a string).
\n\u00a74 (A i 11\u201316) When Kumarbi [had formed] a clever plan [in his mind], he promptly arose from his chair. In his hand he took a staff; [on his feet] like winged [shoes] he put the winds. He set out from the city Urkes and arrived at the Cold Spring.
\n\u00a75 (B i 13\u201320) Now in the Cold Spring there lies a great rock: its length is three miles and its breadth is [\u2026] and a half miles. His mind leaped forward upon what it has below [\u2026], and he slept with the rock. His penis [thrust(?)] into her. He \u201ctook\u201d her five times; [again] he \u201ctook\u201d her ten times. [About thirty to thirty-five lives lost]
\n\u00a76 (A ii 1\u20138) [On the \u2026] Kumarbi, Father of the Gods, is sitting. [\u2026] saw Kumarbi and set out for the sea [\u2026].
\n\u00a77 (A ii 9\u201313) Impaluri began to speak words to the Sea God: \u201cWhat [has(?)] my lord [\u2026 ed] me? [\u2026] to the side of the sea. I saw [\u2026] Kumarbi, the Father of the Gods, is sitting [\u2026].\u201d
\n\u00a78 (A ii 14\u201319, C ii 7\u201321) [When the Sea God] heard the words of Impaluri, the Sea God replied to Impaluri: \u201cImpaluri, [my vizier]! [Hold] your ear [cocked] to the words which I shall speak to you. [Go] speak these weighty [words before Kumarbi]. Go speak to Kumarbi: \u2018Why have you come against my house in anger? Trembling has seized the house. Fear has seized the servants. In anticipation of you cedar has already been broken. In anticipation of you food has already been cooked. In anticipation of you the musicians hold their ISHTAR-instruments in readiness day and night. Arise and come back home to my house.\u2019 \u201d So Kumarbi arose, and Impaluri went before him. But Kumarbi [\u2026]. So Kumarbi set out and went into the Sea God\u2019s house.
\n\u00a79 (C ii 22\u201337) And the Sea God said: \u201cLet them set for Kumarbi a stool to sit on. Let them set a table before him. Let them bring him food and drink. Let them bring beer for him to drink.\u201d The cooks brought cooked dishes. The cupbearers brought him sweet wine to drink. They drank once, twice, three times, four times, five times, six times, seven times, and Kumarbi [began] to say to Mukisanu, his vizier: \u201cMukisanu, my vizier! Hold [out] your ear to the word which I shall speak to you. In your hand take a staff; [on your feet] put on shoes, and go [\u2026]. In the waters [.\u2026 Speak(?) these] words before the waters. [\u2026] Kumarbi [\u2026\u201d]. [Break of about twenty lines.]
\n\u00a710 (A iii 1\u20139) [\u2026] when from the dark [\u2026] the watch arrived [\u2026]. And (s)he [\u2026 ed] the stone. [They(?)] made her give birth [\u2026]. The rock [\u2026] the son of Kumarbi [was] glorious(?).
\n\u00a711 (A iii 10\u201314) [The \u2026] women made her give birth. The Fate Goddesses and the Mother Goddesses [lifted the child] and cradled [him] on Kumarbi\u2018s knees. Kumarbi began [to amuse] that boy, and he began to clean(?) him, and he gave [to the child(?)] a fitting name.
\n\u00a712 (A iii 15\u201325) Kumarbi began to say to himself: \u201cWhat name [shall I put on] the child whom the Fate Goddesses and Mother Goddesses have given to me? He sprang forth from the body like a shaft. Henceforth let Ullikummi be his name. Let him go up to heaven to kingship. Let him suppress the fine city of Kummiya. Let him strike Tessub. Let him chop him up fine like chaff. Let him grind him under foot [like] an ant. Let him snap off Tasmisu like a brittle reed. Let him scatter all the gods down from the sky like birds. Let him smash them [like] empty pottery bowls.\u201d
\n\u00a713 (A iii 26\u201336) When Kumarbi had finished saying these words, he said to himself: \u201cTo whom shall I give this child? Who will [take] him and treat him like a gift? [Who \u2026 ? Who will carry the child] to the Dark Earth? The Sun God of [the Sky and the Moon God] must not see him. Tessub, the heroic King of Kummiya, must not [see him] and kill him. Sauska, the Queen of Nineveh, the one of the \u2026 woman, must not see him and snap him off like a brittle reed.\u201d
\n\u00a714 (A iii 37\u201345) Kumarbi began to say to Impaluri: \u201cImpaluri, hold your ear cocked to the words which I shall speak to you. In your hand take a staff; on your feet put shoes like the swift winds. Go to the Irsirra deities and speak before the Irsirra deities these important words: \u2018Come! Kumarbi, Father of the Gods, is calling you to the house of the gods. The matter about which he calls you [\u2026]. So come quickly.\u2019 \u201d
\n\u00a715 (A iii 46\u201348, C iii 4\u20138) \u201c \u2018The [Irsirra deities] will take the child and [carry] it to the [Dark] Earth. The Irsirra deities [\u2026], the \u2026 s. But he [will] not [\u2026] to the great [\u2026]s.\u201d \u2019 And [when] Impaluri [heard these words, he took] a staff in his hand, he put [shoes on his feet]. Impaluri [went forth] and came to the Irsirra deities.
\n\u00a716 (C iii 9\u201319) [Impaluri began to speak] words to the Irsirra deities: \u201cCome. Kumarbi, Father of the Gods, [is calling you]. You do not know the matter about which [he is calling] you. So come quickly.\u201d So when the Irsirra deities heard the words, [they hastened] and hurried. They [rose from their chairs], made the trip in one stage, and arrived where Kumarbi was. Then Kumarbi began to speak to the Irsirra deities:
\n\u00a717 (C iii 20\u201327) \u201cTake this [child] and treat it like a gift. Carry it to the Dark Earth. Hasten, hurry. Place it on Ubelluri\u2019s right shoulder. Each day let it grow one AMMATU higher. Each month let it grow IKU higher. Whatever stone strikes(?) its head, may it do it no harm(?).\u201d
\n\u00a718 (A iv 6\u201312) Now when the Irsirra deities heard these words, they took [the child] from Kumarbi\u2019s knees. The Irsirra deities lifted the child and pressed it to their breast like a garment. They lifted it [like] the winds(?) and cradled it on Ellil\u2019s knees.Ellil lifted his eyes and saw the child, standing before the god, his body made of basalt stone.
\n\u00a719 (A iv 13\u201319) Then Ellil began to say to himself, \u201cWhat child is this whom the Fate Goddesses and Mother Goddesses have raised again? Who can [any longer] bear the intense struggles of the great gods? This evil (plot) can only be Kumarbi\u2019s.Just as Kumarbi raised Tessub, so (now) he has raised against him this Basalt as a supplanter.\u201d
\n\u00a720 (A iv 20\u201321) When Ellil [finished speaking] these words, [they placed(?)] the child on Ubelluri\u2019s right shoulder [like a shaft].
\n\u00a721 (A iv 22\u201326) The Basalt kept growing. The strong [\u2026]s kept raising it. Each day it grew one AMMATU higher; each month it grew one IKU higher. Whatever stone struck(?) its head did it no harm(?).
\n\u00a722 (A iv 27\u201332) When the fifteenth day arrived (and the Basalt had grown to a height of half an IKU), the Stone was high: it was standing like a shaft with the sea coming up to its knees. The Stone came out of the water. In height it was like a [\u2026]. The sea reached to the place of its [\u2026] belt like a garment. The Basalt was lifted up like a.\u2026 In the sky above it meets temples and (their) kuntarra-shrines.
\n\u00a723 (A iv 33\u201336) The Sun God looked [down] from the sky and saw Ullikummi. Ullikummi saw the Sun God of the Sky. The Sun God began to say to himself, \u201cWhat quickly growing deity [stands] there in the sea? His body is unlike that of all the other gods.\u201d
\n\u00a724 (A iv 37\u201340) The Sun God of the Sky turned his rays and proceeded to the sea. When the Sun God reached the sea, he held his hand to his forehead. [He got a] close [look] at Ullikummi. From anger his appearance changed.
\n\u00a725 (A iv 41\u201348) When the Sun God of the Sky saw the god E[llil], he turned his rays around again and proceeded to where Tessub was. [Tasmisu] saw the Sun God coming and said to Tessub,\u201cWhy is the Sun God of the Sky, [King] of the Lands, coming? On what business does he come? The matter must be [important]. It must be something [not] to be disregarded. The struggle must be severe. The battle must be severe. It must entail uproar in heaven and famine and death in the land.\u201d
\n\u00a726 (A iv 49\u201350) Tessub said to Tasmisu, \u201cLet them set up a chair for him to sit in; let them lay a table for him to eat from.\u201d
\n\u00a727 (A iv 51\u201354) And while they were speaking thus, the Sun God approached them. A chair was set up for him to sit in, but he wouldn\u2019t sit down. A table was laid for him to eat from, but he wouldn\u2019t touch a thing. A cup was offered to him, but he wouldn\u2019t put his lip to it.
\n\u00a728 (A iv 55\u201358) Tessub began to say to the Sun God, \u201cIs it because the chamberlain set up the chair so badly, that you will not sit down? Is it because (my) table man who set the table is so bad, that you will not eat? Is it because the cupbearer offered you [the cup] so badly, that you will not drink?\u201d
\n\u00a729 (Colophon:) \u201cTablet one of the Song of Ullikummi [\u2026].\u201d
\nTablet 2
\n\u00a730 [The beginning is broken. Apparently after explaining why he will not observe the amenities of hospitality until he has delivered his urgent message, the Sun God tells Tessub the bad news about Ullikummi.]
\n\u00a731 (B i 1\u201313) [When] Tessub heard [these words], his appearance changed because of his anger. But [to the Sun God of the Sky] Tessub said, \u201cLet [the food on the table] become appetizing [to you] and eat [your fill]. Let [the wine in the cup] become appetizing [to you] and drink your fill. [Then get up] and go up to the sky.\u201d the Sun God of the Sky rejoiced when he heard [these words], he rejoiced. [The food on the table] became appetizing [to him], so that he ate. [The wine in his cup] became appetizing [to him], so that he drank. [The Sun God] got up and went up to the sky.
\n\u00a732 (B i 14\u201328) After (the departure) of the Sun God of the Sky Tessub formed a clever plan in his mind. Tessub and Tasmisu joined hands and went out of the kuntarra-shrines and the temple. Sauska too came from the sky looking formidable. Sauska said to herself, \u201cWhere are my two brothers running to?\u201d Boldly(?) Sauska approached. She came up to her brothers. Then they all joined hands and went up Mount Hazzi.(Tessub), the King of Kummiya, set his eye. He set his eye upon the dreadful Basalt.He beheld the dreadful Basalt, and because of anger his appearance changed.
\n\u00a733 (B i 29\u201341) Tessub sat down on the ground, and his tears flowed like streams.Tearfully Tessub said,\u201cWho can [any longer] behold the struggle of such a one? Who go on fighting? Who can behold the terrors of such a one any longer?\u201d Sauska said to Tessub, \u201cMy brother, he doesn\u2019t know\/recognize even a little mal, but warlikeness has been given to him tenfold. And you do not know the mal of the child whom [the \u2026 s] will bear to them. [\u2026] we are in the house of Ea. If I were a [\u2026] man, you would be [\u2026]. But I will go [and \u2026].\u201d [Text breaks away here until the end of the column.]
\n\u00a734 (B ii 1\u20134) [Preserves only beginning of the lines.] \u201cThey who [\u2026], as the watery d[eep(?)\u2026, so] let the [\u2026 s] be [\u2026 ed].
\n\u00a735 (B ii 5\u201312) [Sauska(?)] dressed and ornamented herself [with \u2026]. From Nineveh she [came to the sea(?). She took(?)] the BALAG.DI and the galgalturi-instruments in her hand. Sauska set out. She fumigated with cedar. She struck the BALAG.DI and the galgalturi. She set the \u201cgold things\u201d in motion, and she took up a song, and heaven and earth echoed it back.
\n\u00a736 (B ii 13\u201325) Sauska kept on singing and put on herself a seashell and a pebble (as adornment). A great wave(?) <arose> out of the sea. The great wave(?) said to Sauska,\u201cFor whose benefit are your singing? For whose benefit are you filling your mouth with wind? The man (meaning Ullikummi) is deaf; he can[not] hear. He is blind in his eyes; he cannot see. He has no compassion. So go away, Sauska, and find your brother before he (Ullikummi) becomes really valiant, before the skull of his head becomes really terrifying.
\n\u00a737 (B ii 26\u201330) When Sauska heard this, she extinguished [the burning cedar]; she laid down [the BALAG.DI and galgalturi-instruments], and [she stilled] the \u201cgold things.\u201d Tearful she set out [for \u2026]. [Two or three more lines badly damaged.]
\n\u00a738 [Ten lines at the beginning of column iii are very badly damaged. Tessub is addressing Tasmisu:] (B iii 3\u201314) \u201cLet them mix fodder. Let them [bring] fine oil and anoint the horns of the bull named Serisu. Let them plate with gold the tail of the bull named Tella. Let them turn the axle(?). On the inside let them move their strong things. On the outside let them release strong stones for the.\u2026 Let them call forth the stormy weather. Let them summon the rains and winds which break the rocks at ninety IKU s, which cover eight hundred. Let them bring forth from the bedchamber the lightning which flashes terribly. Let them put forward the wagons. Afterward (you) prepare and ready them, and bring me back word.
\n\u00a739 (B iii 15\u201324) Now when Tasmisu heard the words, he hurried and hastened. [He drove] the bull Serisu [here] from the pasture. [He drove] the bull Tella [here] from Mount Imgarra. [He tied them up] in the outer gate complex. He brought fine oil and [anointed the horns] of the bull Serisu. He [plated with gold] the tail of the bull Telia. [He turned] the axle(?). [On the inside] he [moved their strong things]. On the outside he released [the strong] stones [for the.\u2026 He called forth the stormy weather. He summoned the rains and winds] which [break the rocks for a distance of ninety IKUs]. [The rest of column iii is broken away.]
\n\u00a740 [In the few broken lines which remain of column iv the first battle between Tessub and Ullikummi seems to be described.] (B iv 1\u201314) [\u2026] at five hundred meters (Tessub) approached for battle. He held a weapon and wagons. He brought forth clouds from the sky. Tessub set his eye upon the Basalt and saw it. In height it was [\u2026]. But subsequently it tripled its height.
\n\u00a741 (B iv 15ff.) Then Tessub said to Tasmisu, \u201c[\u2026] wagons [\u2026] let them go [\u2026] summon [\u2026\u201d] and he went [\u2026] words [\u2026]. [About twenty lines lost.]
\n\u00a742 (Colophon:) Tablet two, incomplete, of the Song [of Ullikummi].
\nTablet 3
\n\u00a743 [Beginning thirty lines lost.] (A i 2\u201324) When the gods heard the word, they prepared the wagons and assigned [\u2026]. Astabi sprang [upon his wagon like a \u2026] and [\u2026 ed on] the wagon. [\u2026] he arrayed the wagons, [\u2026] Astabi thundered [\u2026], and with thunder Astabi [\u2026] let go down to the sea. They drew [water with a \u2026]. And Astabi [\u2026 ed]. Seventy gods seized [\u2026]. But still [\u2026] was not able. And Astabi [\u2026], and the seventy gods [fell(?)] down into the sea. [\u2026] the Basalt, (his) body [\u2026] and he shook the sky, he [\u2026]ed [\u2026]. [\u2026] shook out the [sky] like an empty garment. The Basalt grew [\u2026] tall. Before him the height was 1,900 and \u2026 DANNAs. It stands below on the Dark Earth. The Basalt is lifted up like a \u2026 It meets the kuntarra-shrine and the temples. Its height is (now) 9,000 DANNAs. The Basalt [\u2026]. Its width is (also) 9,000 DANNAs. It took its stand before the gates of the city Kummiya (Tessub\u2019s city) like a shaft. The Basalt stopped Hebat in the temple, so that Hebat no longer hears the message of the gods, nor does she see Tessub or Suwaliyat with her eyes.
\n\u00a744 (A i 25\u201329) Hebat spoke these words to Takiti: \u201c[\u2026] I do not hear the important word of Tessub [my] lord. Nor do I hear the message of Suwaliyat and all the gods. Perhaps that Ullikummi, the Basalt, of whom they speak, has overcome my husband, the honored\/mighty [\u2026].
\n\u00a745 (A i 30\u201333) Again Hebat said to Takiti, \u201cHear my words. Take a staff in hand; put shoes on your feet like the winged winds. Go [to \u2026]. Perhaps the Basalt has killed [my husband, Tessub, the] mighty king. [Bring] me [back] word.
\n\u00a746 (A i 34\u201337) [When Takiti heard the words], he hastened and hurried. [He \u2026] drew forth [\u2026] goes. But there is no road [\u2026] to Hebat [he came(?)].
\n\u00a747 (A i 38) [Takiti said to Hebat], \u201cMy lady, [\u2026]\u201d [About twenty lines to the bottom of column i lost.]
\n\u00a748 (A ii 1\u201316) When Tasmisu heard Tessub\u2019s words, he quickly arose, [took] a staff in hand, put the winds on his feet\u2014like winged shoes, and went up on the high watchtowers (of his castle). He took [his place] facing Hebat (and said), \u201c[\u2026] me to the Little Place until he fulfills the years which have been decreed for him.\u201d Now when Hebat saw Tasmisu, she almost fell down from the roof. Had she taken a step, she would have fallen down from the roof. But her female attendants seized her and didn\u2019t let go of her. And when Tasmisu had finished speaking the word, he came down from the watchtowers and went to Tessub. Tasmisu said to Tessub, \u201cWhere shall we sit down there upon Mount Kandurna? [If(?)] we sit down on Mount Kandurna, another(?) will be sitting on Mount Lalapaduwa. Where will we transport [\u2026]? Up in heaven there will be no king.\u201d
\n\u00a749 (A ii 17\u201326) [Tasmisu] spoke again to Tessub, \u201c[Hear] my words, my lord Tessub. Incline [your ear] to the words which I speak to you. Come, let us go to Apzuwa, before Ea [\u2026]. Let us ask for the tablets containing the ancient words. [When] we come before the gate of the house of Ea, we will bow [five times] at Ea\u2019s door and [again] five times at Ea\u2019s inner door(?). [When] we come [before] Ea, we will bow fifteen times before Ea. Perhaps [it will become pleasant] to Ea by means of \u2026; perhaps Ea [will listen(?)] and have pity on us and personally show us [the tablets containing] the ancient [words].\u201d
\n\u00a750 (A ii 27\u201332) [When Tessub] heard the words [of Tasmisu], he hastened [and hurried]. He quickly arose from his chair. [Tessub and Tasmisu] joined hands and made the trip in one stage, and they [arrived] at Apzuwa. [Tessub] went to the house of Ea. [He bowed five times] at the first [door], he bowed five times at the inner door(?). [When] they arrived before Ea, he bowed [fifteen times before Ea].
\n[Seven lines of very fragmentary text follow and then the text is completely lost.]
\n\u00a751 (A ii 3\u20136) [\u2026] began to speak [\u2026] to me the word [\u2026]. You, O Tessub, [\u2026] before me. Let [\u2026] stand up before [\u2026]. And wor[d(s) \u2026].
\n\u00a752 (A ii 7\u201312) When Tasmisu [heard] the words, he ran forth [from \u2026], he [kissed(?)] him on the knees three times; he kissed him on the ankles(?) four times. He fought\/struggled [\u2026] to him [\u2026] while to him [\u2026] to the Basalt death on the right [shoulder \u2026].
\n\u00a753 (A ii 13\u201319) Ea spoke to Tasmisu, \u201c[\u2026] on Mount Kandurna [\u2026] on Mount Lalapaduwa [\u2026] on the Dark Earth [the ancient], fatherly, grandfatherly [tablets, and bring] forth the copper cutting tool, and [cut] off [Ullikummi, the Basalt], under his feet. [\u2026].\u201d
\n\u00a754 (A ii 20\u201323) [When] Ea [finished speaking] the words, [he \u2026] in Mount [Kandurna\u2026, \u2026 in M]ount Lalapaduwa [\u2026 said] to himself [\u2026].
\n\u00a755 (F i? 1\u201311) [In a short and broken fragment Tessub meets Ea, and the latter is angered by his presence.]
\n\u00a756 (A iii 1\u201310) [\u2026] joined hands [\u2026] while [\u2026] came forth from the assembly [\u2026 Ellil(?)] began to weep [and said], \u201cMay you live, Ea! [\u2026] who comes back before [\u2026] the aroma(?) of the gods [\u2026]. Why did you\/he(?) cross it? [\u2026]\u201d
\n\u00a757 (A iii 11\u201318) Ea [said] to Ellil, \u201c[Don\u2019t you know, Ellil? Has no one brought] you word? [Do you not know him whom Kumarbi created] as a supplanter against Tessub? [The Basalt which] grew [in the water is 9,000 DANNA s] in height. He is lifted up like a \u2026 [\u2026] against you [\u2026] primeval [\u2026\u201d].
\n\u00a758 (A iii 19\u201322) [Five more fragmentary lines, which mention the \u201csacred temples.\u201d]
\n\u00a759 (A iii 24\u201329) When Ea [finished speaking] the words, [he went] to Ubelluri. [\u2026] Ubelluri [lifted] his eyes [and saw Ea]. Ubelluri [spoke words] to Ea, \u201cMay you live long, O Ea!\u201d [Ea stood] up [and spoke] a greeting to Ubelluri: \u201c[May you] live, [Ubelluri, you] on whom the heaven and earth are built!\u201d
\n\u00a760 (A iii 30\u201339) Ea spoke to Ubelluri, \u201cDon\u2019t you know, Ubelluri? Has no one brought you word? Do you not know the swiftly rising god whom Kumarbi created against the gods, and that Kumarbi is \u2026 planning death against Tessub, and is creating against him a supplanter? Do you not know the Basalt which grew in the water? It is lifted up like a.\u2026 It has blocked heaven, the holy temples, and Hebat. Is it because you, Ubelluri, are remote from the Dark Earth, that you are unaware of this swiftly rising god?\u201d
\n\u00a761 (A iii 40\u201344) Ubelluri spoke to Ea,\u201cWhen they built heaven and earth upon me, I was aware of nothing. And when they came and cut heaven and earth apart with a copper cutting tool, I was even unaware of that. But now something makes my right shoulder hurt, and I don\u2019t know who this god is.\u201d
\n\u00a762 (A iii 45\u201347) When Ea heard those words, he went around Ubelluri\u2019s right shoulder, and (there) the Basalt stood on Ubelluri\u2019s right shoulder like a shaft.
\n\u00a763 (A iii 48\u201355) Ea spoke to the Primeval Gods,\u201cHear my words, O Primeval Gods, who know the primeval words. Open again the old, fatherly, grandfatherly storehouses. Let them bring forth the seal of the primeval fathers and with it reseal them. Let them bring forth the primeval copper cutting tool with which they cut apart heaven and earth. We will cut off Ullikummi, the Basalt, under his feet, him whom Kumarbi raised against the gods as a supplanter (of Tessub).\u201d
\n\u00a764 [The first twenty-six lines of column iv are broken away.] (A iv 4\u20138) Tasmisu [\u2026] bowed down [\u2026] began to say [\u2026]. In his body the [\u2026]s have been changed. On his head the hairs changed their appearance.
\n\u00a765 (A iv 9\u201312) Ea spoke to Tasmisu, \u201cGo away from in front of me, my son. Do not stand up in front of me.My mind within me has become sad\/angry, for with my eyes I have seen the dead, seeing the dead in the Dark Earth, and they are standing like dusty and \u2026 ones.\u201d
\n\u00a766 (A iv 13\u201320) Ea spoke to Tasmisu,\u201cFirst I routed [\u2026] Ullikummi, the Basalt. Now go fight him again. Don\u2019t let it stand any longer in the gate(s) of the \u2026 like a shaft.\u201d Tasmisu heard and rejoiced. He clapped(?) three times, and up in the sky the gods heard. He clapped(?) a second time, and Tessub, the valiant King of Kummiya, heard. Then they came to the place of assembly, and all the gods began to bellow like cattle at Ullikummi.
\n\u00a767 (A iv 21\u201322) Tessub leaped up into his wagon like a \u2026 and with thunder came down to the sea. Tessub fought the Basalt.
\n\u00a768 (A iv 23\u201324) The Basalt spoke to Tessub, \u201cWhat can I say to you, Tessub? Keep attacking. Be of his mind, for Ea, King of Wisdom, is on your side.\u201d
\n\u00a769 (A iv 25\u201328) \u201cWhat can I say to you, Tessub? I held [counsel(?)], and before my mind I lined up wisdom like (a string of) bead(s) as follows: \u2018I will go up to heaven to kingship. I will take to myself Kummiya, [the gods\u2019] holy temples, and the kuntarra-shrines. I will scatter the gods down from the sky like meal.\u201d
\n\u00a770 (A iv 29\u201339) Ullikummi spoke again to Tessub, \u201c[Behave] like a man again [\u2026]. Ea, the King of Wisdom, stands on your side.\u201d [\u2026] he takes away. And let them go [\u2026] to the mountains. Let them [\u2026] in the land the high [\u2026]. My liver and lung [\u2026] let them go. In the land [\u2026] those who [\u2026] ed up, [\u2026] let them [\u2026]\u201d [\u2026] said, \u201cLong ago [\u2026] me [\u2026]. What name [shall I give] to him, [\u2026]?\u201d [Rest broken away.]
\n\u00a771 (An unplaced fragment, III E2 iii 1\u20135) [\u2026] the Basalt [\u2026] he performs [\u2026] Tessub, the mother of the god Ea [\u2026] joined your side [\u2026].
\n\u00a772 (E2 iii 6\u201313) I spoke wisdom to myself [\u2026] took wisdom into [\u2026] mind [\u2026] spoke as follows: [\u201c\u2026] let him go up to heaven; [let him take] Kummiya, [the fine city; let him strike Tessub, heroic King] of Kummiya; [let him scatter] the gods [down from the sky like flour.]\u201d [The rest is broken away.]
\n18a. The Song of Release
\nThe Song of Release is a composition that was brought to the Hittite capital Hattusa in the Middle Hittite period (c.1500\u20131400) and translated from Hurrian into Hittite (see Otten 1984). Against the assumption that the original composition was a Hurrian one Haas (1994: 550) has raised several objections: the city of Ebla as its setting, the release of slaves as its theme, its use of the Eblaite title M\u0113gi, the prominence of the Syrian goddess Ishara rather than the Hurrian goddess Sauska of Nineveh, and a number of linguistic phenomena. The composition exists today in several copies, all from the Middle Hittite period. Several of the tablets have the Hurrian version in the lefthand column of the tablet and the corresponding Hittite translation in the column immediately to its right, exhibiting a true bilingual format. Because the Hittite version in most cases is well preserved and quite comprehensible, it serves as an important guide for interpreting the Hurrian. This composition\u2019s contribution to the understanding of Hurrian grammar and lexicon has been immense. Yet, such is the rudimentary state of our present knowledge of Hurrian, that it is still extremely difficult to interpret parts of the Hurrian text where the Hittite translation is broken away. The hand copies of the cuneiform texts were published in Otten and R\u00fcster 1990. The edition and definitive study is by Neu 1996 (German). An English-language exposition of the Ebla story was given by Wilhelm 1996. In Wilhelm 1997 he offered (in German) detailed comments on the Hurrian version of the text. An English translation of Part Two: Parables by Gary Beckman was published in Hallo and Younger (1997:216\u201317). In the following translation we have used the Hurrian designations of the principal characters (i.e., Tessub, Allani) rather than the Hittite ones (i.e., dU-unna or Stormgod, Sungoddess of the Earth\/Netherworld). The translation itself is based principally on the Hittite version, but informed by what can be understood from the Hurrian version.
\nThe title \u201cSong of Release\u201d is the literal translation of the designation given to the series of tablets in their colophons. The \u201crelease\u201d (Hurrian kirenzi, Hittite par\u0101 tarnumar) is a release from debt or slavery, corresponding to Akkadian (an)dur\u0101rum, and biblical Hebrew der\u00f4r which was closely associated with the Jubilee Year (Leviticus 25) (see Neu 1988: 14 n. 30; 1993: 332ff.; Haas 1994: 549; Neu 1996: 8ff.). A related Akkadian term is m\u012b\u0161arum, which designates the edicts of the Old Babylonian kings. The key term \u201csong\u201d is a fully justified rendering of the Sumero-gram S\u00ccR not only in Sumerian and Akkadian texts but in Hittite ones as well. What implications the term has for our understanding of the form, mode of presentation, and intention of the work are difficult to ascertain. Haas (1994: 549f.) referred to this composition as \u201cdas Fest der \u2018Freilassung\u2019 \u201d (English \u201cthe festival of release\u201d). Neu preferred the German word \u201cEpos\u201d (English \u201cepic\u201d), and Wilhelm (1997: 277 n.1) \u201cSerie\u201d (English \u201cseries\u201d). Choosing a modern equivalent of Hittite S\u00ccR as a term for a literary genre is not an easy task. There probably is no exact equivalent in contemporary English or German. It is instructive to observe what other Hittite compositions bore this generic term in their colophons. Most obvious are the members of the so-called Kumarbi cycle of myths: the Song of Kumarbi, the Song of Ullikummi, the Song of Silver, and most likely also the \u201cSongs\u201d of LAMMA and of Hedammu. On this nomenclature see Hoffner 1988b and 1990. Since the Kumarbi myths derived from Hurrian originals, comparing them with the Hurrian Song of Release is appropriate. Like this composition the Kumarbi myths contained mythological narrative. Unlike this composition they contained no parables. But it should be noted that the parables in the Song of Release are characterized as \u201cwisdom\u201d (Hurrian madi, Hittite \u1e2battatar), and \u1e2bat tatar plays a central role in the Kumarbi series, since the god Kumarbi \u201centertains wise thoughts in his mind and aligns them like beads (on a string)\u201d (see Text 18, \u00a73), thus determining the sequence and goal of the individual episodes in the entire series. Furthermore, in the present fragmentary state of the Song of Release we do not know the setting of the parable section within the overall narrative context. Who of the dramatis personae is supposed to be telling these parables, and to what end? How are they related to the purely narrative sections describing the feast in Allani\u2019s palace and the dilemma of Megi and Zazalla? Until we know the answers to these questions the debate over the literary form and structure of the Song of Release is clearly premature.
\nBecause the Song of Release is generically diverse, containing parables (Part Two) and nonmythological narratives (Part Four) as well as a purely mythological section (Part Three), it may be justly asked why the entire text is presented in an anthology of Hittite Myths. The answer is that, although we see diverse genres, the Hurrian and Hittite scribes saw a unified work. And although it may be difficult for us at present to agree upon how the individual episodes relate to each other, it would be a serious mistake to attempt to interpret individual secitions of the composition without reference to their setting. Since the ancient scribes did not hesitate to apply the same term S\u00ccR \u201cSong\u201d to the Song of Release as they did to the \u201csongs\u201d of the Kumarbi Cycle (Texts 14\u201318), the entire composition so far as we can reconstruct it at present belongs in the same anthology as the Kumarbi Cycle.
\nPart One: Proemium
\nAs in the \u201csongs\u201d that belong to the Kumarbi cycle, the Song of Release begins with a proemium (see Hoffner 1988b and above \u201cHurrian Myths: Introduction\u201d on pages 40\u201341).But unlike those, this one (1) immediately identifies its subjects by name, (2) has multiple subjects: the god Tessub, the goddesses Allani and Ishara\u2014both styled as \u201cyoung woman\u201d\u2014and the man Pizikarra, (3) and instead of using the Hurrian verb \u201cI will sing\u201d uses three verbs \u201cI will tell\u201d (\u0161iratili), \u201cI will praise\u201d (talma\u0161tili), and \u201cI will speak\u201d (katilli). This third feature is somewhat surprising, since in its colophons the composition is called a song (S\u00ccR). The proemium (KBo 32.11 i 1\u201320) is preserved only in its Hurrian version.
\nThe goddess whose Hurrian name allani means \u201cthe lady\u201d but who in Hittite is called \u201cthe Sun Goddess of the Earth,\u201d rules the netherworld. Her palace is located at the \u201cbolts of the netherworld,\u201d which is doubtless the same as the bolts of the netherworld mentioned in the Hebrew Bible (Jonah 2:6) and in Mesopotamian myths such as The Descent of lshtar. The bolted gates of the netherworld keep the dead from returning to the world of the living. See further on Allani and her palace below in Part Three: The Feast of the Goddess Allani, \u00a733 and following.
\n\u00a71 (i 1\u20133) I will tell of Tessub, the great king (Hurrian: the great lord) of Kummi. I will praise the young woman Allani at the Bolts of the Netherworld.
\n\u00a72 (i 4\u20136) In addition to them I will speak of the young woman Ishara, a skilled goddess, famous for her wisdom.
\n\u00a73 (i 7\u20139) I will speak of (the man) Pizikarra, who will bring [\u2026] to Ebla. Pizikarra [\u2026] destroy (the cities) Nuhasse and Ebla.
\n[Parts of 10 more lines that are obscure in meaning.]
\nPart Two: Parables
\nThe parables of this song are found in KBo 32:12 and 32:14, edited by Neu (1996: 56\u2013218). In KBo 32.12 only the Hurrian text is preserved and that only in a broken condition. For that reason Neu does not give a connected translation of KBo 32.12, nor will we. Aside from several recurring formulaic phrases (\u201cIt is not a \u2026; it is a human being\u201d and \u201cLeave that tale, and I will tell you another tale. Hear (my) message; I will tell you an instructive example\u201d, very little can be understood. One parable is apparently a pendant to Parable Three (especially \u00a716), \u201cit is not a cup; it is a human being. That son is hostile to his mother. And his mother\u2019s god has cursed him.\u201d
\nThe parables have a single form. A brief story is told involving mountains, animals, cups, or other objects who behave in a very human manner. In each case the principal figure acts in an unwise or uncivil fashion and eventually receives a suitable punishment. Then the narrator says: \u201cThis is not a \u2026; it is a human being\u201d and proceeds to describe a human being whose actions correspond to those of the unwise and uncivil mountain, animal or object.
\nSeveral of the stories concern persons who are not content with their lot or grateful for what they enjoy. The Hittite verb describing this unworthy attitude literally means \u201cquarreled,\u201d but probably has the meaning \u201cbecame discontented.\u201d In Parable One (\u00a74) a translation \u201ccontentious\u201d might be possible because of the cursing. But in Parables Four and Five the dishonest governor is not \u201ccontentious\u201d before he decides to steal, rather he is \u201cdiscontented\u201d with his present condition and perquisites of rule. This leads to greed and the oppression of his subjects.
\nAlthough each story draws a comparison with a human situation, each stops short of actually pronouncing a \u201cmoral\u201d, even though a reader can draw such a moral without great difficulty. In the introductions to the individual parables we have attempted to do just that.
\nThe individual stories are linked by a transitional phrase: \u201cLeave that story, and I will tell you another story! Listen to the message, and I will speak wisdom to you.\u201d Each unit is thereby characterized with three terms: \u201cstory\u201d (Hurrian tiv\u0161\u0101ri, Hittite uttar), \u201cmessage\u201d (Hurrian amumi, Hittite \u1e2batre\u0161\u0161ar), and \u201cwisdom\u201d (Hurrian m\u0101di, Hittite \u1e2battatar). Hittite uttar in the sense of \u201cstory, narrative\u201d is used in the introductory lines of Version 1 of the Illuyanka Tales, \u00a71 \u201c(This is) the story (uttar) of the Purulli (festival)\u201d, and again in the closing words of Version 2 \u00a735 \u201cI am reverent with regard to the stories. I have spoken this (truly).\u201d By the words \u201cspeak wisdom to you\u201d the text seems to mean \u201cI will give you an instructive example\u201d or perhaps \u201cI will show you a wise course of action.\u201d This special meaning of \u201cwisdom\u201d (Hurrian m\u0101di, Hittite \u1e2battatar) also underlies the use of \u1e2battatar in the Hittite translation of the (originally Hurrian) Kumarbi cycle. See above \u201cThe Song of Ullikummi\u201d (No. 18) \u00a7\u00a73\u20134. In the proemium of \u201cThe Song of Silver\u201d (No. 16) \u00a71.1 the uttar and the \u1e2battatar of dLAMMA are celebrated.
\nParable One
\nThe text of this parable is found in KBo 32.14 i\/ii 1\u201322. A deer has been expelled from its mountain and has found refuge on another mountain. But after it has grown fat, it ungratefully curses its new home. The second mountain, which has fattened it, then curses the deer in return. The deer will die, and hunters (Akkadian s\u0101\u02beid\u016bti) and fowlers (Sumerian L\u00da.ME\u0160 MU\u0160EN.D\u00db) will divide its carcass. Wilhelm (1996: 20) renders the corresponding word in the Hurrian version as \u201ccatchers.\u201d Although in Hattusa the Sumero-gram L\u00daMU\u0160EN.D\u00d9 can denote either a bird-hunter (i.e., fowler) or an augur, since the word is paired here with \u201chunters,\u201d it is more probable that fowlers are intended. Neu (1996: 75) thought that the deer cursed its former mountain, but this is unlikely, since according to the sequence of clauses in the narrative it was the second mountain that made the deer fat, and the deer\u2019s curse is for the \u201cmountain on which I am (presently) grazing\u201d (present tense verb, Neu 1996: 75 n. 4). The Hurrian counterpart to the present tense Hittite verb here is a nonfinite and therefore tenseneutral form nauniye (Neu 1996: 74, 105f.). Therefore we follow Wilhelm (1996:20) and Beckman in Hallo and Younger (1997: 216), who assume the deer cursed the new mountain. The human counterpart is a refugee (\u201cran away,\u201d not \u201cwas expelled\u201d), who is ungrateful to the city that opens its arms to welcome and protect him. But although he understands the details of the deer story differently, Neu\u2019s statement of the moral of this story is correct: \u201cDo not despise your homeland\u201d (whether the new or old one).
\n\u00a74 (ii 1\u20138) A mountain expelled a deer from its body. The deer went over to another mountain. It grew fat, became discontented, and began to curse the (new) mountain: \u201cIf only fire would burn up the mountain on which I am grazing! If only Tessub would strike it (with his lightning), and (the resulting) fire would burn up the mountain!\u201d
\n\u00a75 (ii 9\u201316) Now when the mountain heard (this), his heart became sick within him, and he cursed the deer in return: \u201c<Why> does the deer which I have fattened now curse me in return? Let hunters fell the deer. Let fowlers take it. Let hunters take its meat, and let fowlers take its hide.\u201d
\n\u00a76 (ii 17\u201322) But this is not a deer, it is a human being. That man: he who ran away from his own city has arrived in another country. When he became discontented, he began to plot evil in return against his (new) city. And the city\u2019s gods have made him accursed.
\nParable Two
\nThe text of this parable is found in KBo 32.14 i\/ii 23\u201338. The man about whom the parable is told wants something better than what he has. In the end he loses both what he had and the second (t\u0101n) thing that he sought in addition. The moral of the story is \u201cBe satisfied with what is rightfully yours, do not covet what belongs to others.\u201d
\n\u00a77 (ii 23\u201325) Leave that tale, and I will tell you another tale. Hear (my) message; I will tell you an instructive example.
\n\u00a78 (ii 26\u201330) There is a deer. It grazes those pastures which are on the (near) side of a river. And it constantly sets its eyes also on those pastures on the far side. It did not care for (literally, \u201cattain\u201d) the pastures on the (near) side (which it already had), and it did not achieve (literally, \u201cfind\u201d) the one (on the far side).
\n\u00a79 (ii 31\u201335) But this is not a deer. It is a human being. That man, whom his lord makes into a border commander, they made him a border commander in that district, but he constantly sets his eyes on a second district.
\n\u00a710 (ii 35\u201338) The gods chose a wise course of action regarding that man; so that he did not care for that (first) district, but he did not achieve the second district.
\nParable Three
\nThe moral of this parable is: \u201cHonor your parents and be grateful to them.\u201d The cup was not grateful to its maker; the son was not grateful to his father. This parable calls to mind the biblical topos of the potter and his clay vessel (Isaiah 29:16, 45:9, Jeremiah 18:6, St. Paul\u2019s Letter to the Romans 9:20\u201321 \u201cShall the pot say to the potter \u2018Why have you made me thus?\u2019 \u201d). The maker has an inherent right to do with his creation what he wishes.
\n\u00a711 (ii 39\u201341) Leave that story, and I will tell you another story. Listen to (my) message, and I will tell you an instructive example.
\n\u00a712 (ii 42\u201344) A coppersmith cast a cup for (his own) glory. He cast it (and) finished it. He provided it with attachments and engraved it. He made them gleam on it with brilliance.
\n\u00a713 (ii 45\u201349) Then the foolish copper (cup) began to curse in return him who had cast it: \u201cIf only the hand of him who cast me would be broken. If only his right arm muscle would be paralyzed(?).\u201d
\n\u00a714 (ii 50\u201354) When the coppersmith heard that, he was pained at heart, and the coppersmith began to say to himself: \u201cWhy does this copper which I have cast curse me in return?\u201d
\n\u00a715 (ii 54\u201360) So the coppersmith pronounced a curse on the cup: \u201cMay Tessub strike (this) cup and tear off its attachments. May the cup fall into an irrigation ditch, may the attachments fall into the river.\u201d
\n\u00a716 (iii 1\u20135) This is not a cup, but a human being. It is that son who is hostile toward his father. He grew up and reached adulthood, and no longer looks at his father. (He it is) whom his father\u2019s gods have made accursed.
\nParables Four and Five
\nThe basic stories of Parables Four and Five differ from each other only in the animal (dog or gilu\u0161i) that steals the freshly baked loaf. Since what it drops the bread into is not, as formerly thought, dung, but rather oil (see Hoffner 1994, 1995), it seems likely that the dropping is deliberate. That is, the dog wishes to flavor its bread. The oil corresponds to the \u201cincreased tribute\u201d that the dishonest administrator takes in order to add extra flavor to his ruling privileges.
\nThe moral of these parables is: \u201cFulfill your duty in the position in which you have been put and do not seek dishonest gain.\u201d
\n\u00a717 (iii 6\u20138) Leave that tale, and I will tell you another tale. Hear (my) instructions; I will tell you an instructive example.
\n\u00a718 (iii 9\u201312) A dog ran off with a kugulla-bread from in front of an oven. He pulled it out of the oven and dropped it in oil. In oil he dropped it and sitting down he began to eat it.
\n\u00a719 (iii 13\u201319) This is not a dog, but a human being: (he) whom his lord makes the lord of an administrative unit. He took increased tribute behind (the back of) that city. He became very discontented. He no longer looks after the city. (The citizens) managed to inform on him before his lord. He began to pour out before his lord those items of tribute which he was continually swallowing.
\n\u00a720 (iii 20\u201322) Leave that tale, and I will tell you another tale. Hear (my) instructions; I will tell you an instructive example.
\n\u00a721 (rev. 28\u201329) A gilu\u0161i-animal dragged a kugulla-bread from the oven. He pulled it out of the oven and dipped it in oil. In oil he dipped it, and then he sat down and began to eat it.
\n\u00a722 (rev. 30\u201332) But this is not a gilu\u0161i-animal, it is a human being: (he) whom his lord makes a governor(?). He took increased tribute behind (the back of) that city. He became very discontented. He no longer watches over the city. (The citizens) managed to inform on him before his lord. He began to pour out before his lord those items of tribute which he was continually swallowing.
\nParable Six
\nParable Six is a variant of Parable Three. The theme is again the ingratitude of the creation toward its creator and the son toward his father.
\n\u00a723 (rev. 34) Leave that tale, and I will tell you another tale! Hear the instructions(?), and I will tell you an instructive example.
\n\u00a724 (rev. 41\u201342) [A builder] built a tower for glory and [du]g its foundation trenches deep down to the Sun Goddess of the Netherworld. He brought its [ba]ttlements(?) up near to the sky.
\n\u00a725 (rev. 42\u201344) The fool[ish wall] began to curse the one who built it: \u201cIf only the arm of him who built me would be broken, if only his [right] arm muscle would be paralyzed!\u201d
\n\u00a726 (rev. 44\u201347) The builder heard and became sad at heart. [The builder] said to himself: \u201cWhy is the wall which I built cursing me?\u201d Then the builder uttered a curse [on the tower]: \u201cLet Tessub strike the tower, let him expose(?) its foundation stones upon it, let its [\u2026] fall down into the ditch, let its brickwork fall down into the river.\u201d
\n\u00a727 (rev. 50\u201352) (This) is [not] a tower, but a human being: that son who is hostile towards his father. He grew up and reached maturity(?). He no longer regards his father. Therefore, his father\u2019s gods have made him accursed.
\nParable Seven
\nAs Parables Two and Six stress the duty of a son to honor his father, so this parable affirms the duty of the apprentice to honor his master. The Hittite version of this parable is badly damaged and mostly lost in textual lacunae. The following translation of the Human version follows Neu 1996.
\n\u00a728 (rev. 54) Leave that tale, and I will tell you another tale. Hear (my) instructions; I will tell you an instructive example.
\n\u00a729 (lower edge 66\u201368, restored from Hurrian version rev. 55ff.) Wood\u2014laid upon a \u2026 saw\u2014they have split up. A \u2026 donkey carried it away. A stacker makes a wood pile next to a canal. Its bottom reaches to the netherworld. Its top reaches up to heaven.
\n\u00a730 (lower edge 69\u201371, left edge 1) And the foolish wood cursed the man who stacked it: \u201cHe who stacked me, [if only his hand] had been broken. If only his right arm muscle [had been paralyzed]!
\n\u00a731 (left edge 1\u20134) The stacker heard [the word], and it became unpleasant in his heart. The stacker [sai]d to himself: \u201c[Why is this wood which I stacked cursing me?] The stacker uttered a curse on [the wood]: \u201cLet [Tessub] strike it, [the wood, and may its \u2026 (?)] fall into the irrigation ditch. Let its bark(?) be sca[ttered] in the water.\u201d
\n\u00a732 (left edge 4\u20137) [This isn\u2019t a wood pile, it is a human being: that apprentice(?)] who belittles(?) [his master]. He grew up and reached mature age, and he belittles (?) his master. But he will die in \u2026 Like a dog \u2026 he will die under [a ch]air(?).
\nPart Three: The Feast of the Goddess Allani
\nThe text is KBo 32.13 (edited in Neu 1996 220ff.). The line numbers given below for the paragraphs are for the Hittite version. It describes a feast held in the palace of the mistress of the netherworld. The Hurrian word translated \u201cpalace\u201d (\u1e2baikalli) appears to have been borrowed from Akkadian ekallu \u201cpalace\u201d and is cognate to West Semitic haikal. As in the Song of Hedammu, only the more valuable animals slaughtered for the feast (cattle and fat-tailed sheep) are counted, the goats, lambs and kids are not. The activities of those who prepare and serve the food are all mentioned. Allani herself serves her guests, which include not only Tessub and his brother Suwaliyat\u2014Tasmisu (who however is not mentioned by name in the Hurrian version), but also the Primeval Deities, who in the Kumarbi Cycle are allies of Kumarbi and opponents of Tessub and his followers. That such a rich and sumptuous feast should be held in the netherworld is striking, since the dead themselves eat and drink only the foulist things (Hoffner 1988a). The same varied activities of food preparation for a feast are depicted on the large Old Hittite relief vase found at Inandiktepe (\u00d6zg\u00fc\u00e7 1988). In the last preserved part of the description Allani as a cupbearer serves drinks to her guests. Tessub\u2019s visit to the netherworld can be regarded either as an act of temporary reconciliation of celestial and chthonic deities (so Neu 1988:15f. and 1993:345) or an event leading to Tessub\u2019s temporary captivity, as in the myth of Ishtar\u2019s descent to the netherworld (so Haas and Wegner 1991:386.).
\n\u00a733 (ii 1\u20138) When Tessub went, he set out to go to the palace of Allani. A chair [was set up] for him. When Tessub, the king, came in from outside, Tessub sat down high on a throne (whose surface measured) one IKU of field (measure). He raised his feet on a stool (whose surface measured) seven tawalla-measures(?).
\n\u00a734 (ii 9\u201314) Tessub and Suwaliyat (also known as Tasmisu) went down to the Dark Netherworld, and Allani girded herself (for work). She goes back and forth in front of Tessub, and Allani made a fine feast at the Bolts of the Netherworld.
\n\u00a735 (ii 15\u201320) She slaughtered 10,000 cattle before great Tessub: 10,000 cattle she slaughtered. She slaughtered 30,000 fat-tailed sheep. But there was no counting the goat kids, lambs and adult goats, so many were slaughtered.
\n\u00a736 (ii 21\u201327) The bakers made (their wares) ready. And the cupbearers came in. The cooks took up the brisket portions. And they brought them in with bowls (as) mortars(?). The meal time arrived, and Tessub, the king, sat down to eat. But she (Allani) seated the Primeval Deities on Tessub\u2019s right.
\n\u00a737 (ii 28\u201334) Allani stepped up in front of Tessub as a cupbearer. The fingers of her hands (were) long. Her four fingers were placed under the animal-shaped vessel, and flavorfulness was in the vessel from which [she gave] (her guests) drink.
\n[The tablet is broken at this point, so that we do not know how the story continued.]
\nPart Four: Ebla
\nEpisode 1
\nThe text is KBo 32.16 edited in StBoT 32:274ff. This passage introduces us to Zazalla, an eloquent man whose words control the city council of Ebla. By his challenge to M\u0113gi \u201cWhy [do you] speak (such) compliance, O M\u0113gi, star of Ebla?\u201d he seems to oppose M\u0113gi\u2019s desire to comply with the command of the gods to institute a debt remission. Wealthy creditors might be expected to resist royal edicts cancelling debts and freeing slaves. Haas and Wegner 1994 suggested that the intention of the Ebla poem was to explain the destruction of Ebla.
\n\u00a738 (ii 1\u20135) There is no one who speaks against him [\u2026] among the elders. There is no one who speaks against him, who presents an (effective) argument against him.
\n\u00a739 (ii 6\u201310) If ever there was in the city (Ebla) a powerful orator whose words no one could counter, Zazalla is that powerful orator. No one can equal his speech in the place of assembly.
\n\u00a740 (ii 11\u201313) Zazalla. began to say to M\u0113gi: \u201cWhy [do you] speak (such) compliance, O M\u0113gi, star of Ebla?\u201d
\n\u00a741 (ii 14\u201316) [This paragraph, which contained a continuation of Zazalla\u2019s speech, is almost entirely broken away. The paragraphs that follow duplicate KBo 32.15.]
\nEpisode 2
\nIt is crucial to the interpretation of the composition as a whole to establish the identity of the speakers in this episode, who refer to themselves as \u201cwe.\u201d This section of the narrative (preserved in KBo 32.15 i\/ii 4\u2019\u201319\u2019, edited in Neu (1996:288ff.), whose line count we now follow) portrays the god Tessub as having fallen into poverty, debt and hunger. The speakers, members of the city council of Ebla, express their willingness to rescue him, each contributing an equal amount. If he is in debt and asks for someone to pay his indebtedness for him, each person will contribute 1\/2 shekel of gold or [one(?)] shekel of silver. Interestingly, in Hittite law \u00a7158 the equivalent of 1.25 shekels of silver\u2014approximately the amount each person gives here\u2014is the monthly wage of a hired man in harvest, and probably amounts to what it would take to support a man and his family for one month. If he fell hungry, each will supply him with either \u00bd PARISU of wheat or one of barley. Even though the word \u201cor\u201d is not in the Hittite, these are clearly alternatives, as \u00a7\u00a743\u201344 makes quite clear. As wheat was twice as valuable as barley, so was gold twice as valuable as silver. As Wilhelm 1997 correctly observes, the \u201cwe\u201d in the passages dealing with aiding the god Tessub in his need cannot be different from the \u201cwe\u201d in \u201cbut we will make no release (of slaves)\u201d (\u00a746). These are the words of those in the Council of Ebla who oppose the release advocated by M\u0113gi.
\nIn \u00a745 Neu describes Tessub\u2019s state as \u201cbeaten down, (physically) weakened, dried out.\u201d The Hittite participle of this verb would normally mean \u201ccursed,\u201d the translation advocated for this passage by Haas (1994:552) and declared morphologically unproblematic by Neu (1996:316) as a participle of \u1e2burt-\/\u1e2buwart\u2014\u201cto curse.\u201d Subsequently, Neu 1998 has seen orthographic and semantic difficulties in the derivation of the word from the verb \u201cto curse\u201d and has proposed a previously unattested similarly written Hittite verb whose participle would mean \u201cinjured, beaten, exhausted.\u201d Nevertheless, it must be kept in mind that this is a description of Tessub\u2019s state as \u201cdire need\u201d (\u00a745 end), the fate of a poor debtor. Since oil and grain are principal staples of the ancient Near Eastern diet, oil would be an appropriate gift to a poor and hungry person.
\nDisappointed by the refusal of the council of Ebla to grant release to their slaves, M\u0113gi of Ebla weeps before Tessub and, although he acknowledges that the influential orator Zazalla will not allow the city\u2019s assembly to authorize a general debt-remission and a freeing of debt-slaves, M\u0113gi himself as the ruler sets a good example by canceling all debts owed to him as the ruler (\u00a753).
\n\u00a742 (ii 4\u2019\u20136a\u2019) [If Tessub,] is oppressed by debt(?), [and as]ks(?) [for debt-remission], if Tessub is (ever) [in de]bt [for silver], then everyone will give [1 shekel of] silver to Tessub.
\n\u00a743 (ii 7\u2019\u20139\u2019) Everyone will give [him] a half shekel [of gold], but of silver we will [each give 1(?) shekel] to him. But if Tessub is (ever) hungry, then each of us will give to the god one PARISU (c. 50 liters) of barley:
\n\u00a744 (ii 10\u2019\u201313\u2019) each one will heap up for him one half PARISU (c. 25 liters) of wheat; each one will heap up for him one PARISU (c. 50 liters) of barley. But if Tessub is (ever) naked, each of us will clothe him with a fine garment, (namely) the \u2026 god.
\n\u00a745 (ii 14\u2019\u201317\u2019) But if Tessub is ever dried out(? from the heat of the day), each of us will give him a little flask of fine oil. (If he is suffering from the cold of night,) we will provide fuel for him, and we will bring him back from dire need, (namely) the \u2026 god.
\n\u00a746 (ii 18\u2019\u201321\u2019) So we will rescue him, (namely) Tessub, the debtor(?). Who (then) will oppress him? But we will make no release (of slaves). There will be <no> rejoicing in your soul, O M\u0113gi.
\n\u00a747 (ii 22\u201325) On the one hand there will be no rejoicing in your soul, O M\u0113gi; and secondly there will be <no> rejoicing in the soul of Purra (of Ikinkalis?) who is to be given back. <We will not free the citizens of Ikinkalis.>
\n\u00a748 (ii 26\u201329) If we were to release them (i.e., our slaves), who would give us to eat? On the one hand, they are our cupbearers; on the other, they(!) serve (food) to us. They are our cooks, and they wash up for us.
\n\u00a749 (iii 1\u20134) But the woollen threa[ds] they spin, [are strong] as the (thick) hair [of a cow \u2026] But if you (M\u0113gi) [wish] a debt remission, [you must] re [lease (?)] your own slave man and slave woman.
\n\u00a750 (iii 5\u20137) Give away your own son! Send [back your] wife [to her father\u2019s house]! [Remain] with us, [O] M\u0113gi, in the throne city [Ebla]!
\n\u00a751 (iii 8\u201311) Now when M\u0113gi heard the word, he began to weep. M\u0113gi weeps and prostrates himself at the feet of Tessub.
\n\u00a752 (iii 12\u201314) Lying prostrate, M\u0113gi speaks words to Tessub: \u201cHear me, O Tessub, great king of Kumme!\u201d
\n\u00a753 (iii 15\u201320) \u201cI will keep on sending the pari\u0161\u0161an, but my [ci]ty will not give it. Zazalla, the son of Pazzanikarri, will not allow a debt remission.\u201d So M\u0113gi cleared his c[ity,] Ebla, from its debts(?). For the sake of the city he remitted (all) debts(?) (owed to him as the ruler).
\n[After a badly broken paragraph the tablet completely breaks off.]
\nEpisode 3
\nThe text is KBo 32.19, edited in Neu (1996:378ff.). The Syrian city Ikinkal is also mentioned in the forms Ikakal (Hittite version) and Ikakalis (Akkadian version) in the bilingual annals of the Old Hittite king Hattusili I. Although M\u0113gi himself has complied with Tessub\u2019s orders that a general release from debts be declared, the city of Ebla itself has not. The \u201cyou\u201d verbs in \u00a756 are all plural, showing that it is not just M\u0113gi who is being addressed. In this section Tessub demands that the city institute a debt remission. He promises that, if the city complies, it will experience great prosperity and military success. If it fails to comply, drastic judgment awaits it. In a similar manner the Judean chronicler attributed the destruction and exile of the Kingdom of Judah to her failure to observe Yahweh\u2019s sabbatical year remissions (2 Chronicles 36:17\u201321; cf. Leviticus 26).
\n\u00a754 (ii 1\u20134) R[elease] the citizens of Ikinkal; release him, Purra, the one (to be) given back. Who [will give something] to eat [to nine] kings?
\n\u00a755 (ii 5\u201310) In Ikinkal, [the city of the throne,] [\u2026 was giving something to eat] to three kings; in Ebla, [the city of the throne, \u2026 was giving] something to eat [to] six kings. But now [Tessub stands] up before you, M\u0113gi, [who are the tenth king, and says]:
\n\u00a756 (ii 11\u201315) \u201cIf [you make] a debt remission in Ebla, [the city of the throne,] if you [make] a debt [remission], I will exalt your weapon[s] like [a \u2026].
\n\u00a757 (ii 16\u201319) Your weapons will begin [to conquer] (your) enemies. [Your] plowed land [will prosper] in glory.
\n\u00a758 (ii 20\u201323) But if [you] do not make a debt remission for Ebla, the city of the throne, in the space of seven days I will come upon you, (namely) [upon your] bodi[es],
\n\u00a759 (ii 24\u201326) I will destroy [the city of] Ebla, the city of the throne. I [will make] it like <a city> that never existed.
\n\u00a760 (ii 27\u201331) I will break the surrounding wall of Ebla\u2019s lower city like a cup. I will trample down the surrounding wall of the upper (city) like a clay pit.
\n\u00a761 (ii 32\u201334) In the midst of the market [\u2026]. [I will] br[eak(?)] Ebl[a\u2019s \u2026] like [a c]up.
\n\u00a762 (ii 35\u201337) With myself I will carry off [its riches(?)]. [I will \u2026] the hearth of the upper [wall]. And I will bring it down to the [wall of the] low[er \u2026].
\n\u00a763 (ii 38\u201342) [I will move] the [h]earth of the lower [wall] down to the river [\u2026], and [I will] pour out the hearth of the upper w[all] down on [the lowe]r [wa]ll.
\n[Tablet breaks off here.]
\nIII
\nTales Involving Deities and Mortals
\n19. A Tale of Two Cities Kanesh and Zalpa
\nSinger (1995: 123\u201324) has claimed this text as one of very few mythological or legendary tales that belong neither to the Old Anatolian (Hattian) tradition nor to the intrusive Hurrian one. He would attribute it to the Hittites themselves as an aetiological justification for the domination of Hattusa and its ruling dynasty. He would also tentatively classify the tales of Appu (Text 20) and The Sun God, the Cow, and the Fisherman (Text 21) as \u201cHittite\u201d in the sense of the Hattian-Hurrian-Hittite cultural amalgam that was the Hittite Empire. But if those who consider the language of the Appu story as Old Hittite in a New Hittite copy (e.g., Melchert 1977: 54; Yoshida 1990:143) are right, this would place the date of Hittite drafting of the story too early to derive from any Hurrian element within Anatolia.
\nSinger adopts my phrase \u201cTale of Two Cities\u201d and draws a parallel with \u201cthe Gibeah Outrage\u201d in Judges 19\u201321, see Singer 1995: 124 n. 6.
\nThis story serves as the introduction to a semihistorical account of political relations between the early Hittite state and the city of Zalpa on the Black Sea (del Monte and Tischler 1978: 490\u201392; Hoffner 1980). The motif of exposing boy babies and keeping girl babies reminds one of the legend of the Amazons, who according to later Greek traditions lived in Anatolia.
\n\u00a71 (A obv. 1\u20135) [The Queen] of Kanesh once bore thirty sons in a single year. She said: \u201cWhat a horde is this which I have born!\u201d She filled (the cracks of) baskets with grease, put her sons in them, and launched them in the river. The river carried them down to the sea at the land of Zalpuwa. But the gods took them up out of the sea and reared them.
\n\u00a72 (A obv. 6\u201320) When some years had passed, the queen again gave birth, this time to thirty daughters. This time she herself reared them. Now the sons were on their way back to Kanesh, driving a donkey. When they reached the city of Tamarmara, they said: \u201cHeat up a bedroom, and our donkey will climb up (a staircase)!\u201d At this the men of the city replied: \u201cWhat have we come to, that a donkey can climb up (a staircase)?\u201d The boys countered: \u201cWhat have we come to, that a woman can give birth to [thirty] children [in a single year]? Yet one did give birth to us all in one pregnancy!\u201d (Not to be outdone,) the men of the city retorted: \u201cOur Queen of Kanesh also gave birth to thirty daughters in one pregnancy (Her) sons (born earlier) have vanished.\u201d The boys said to each other: \u201cWe have found our mother, whom we were seeking! Come, let us go to Kanesh!\u201d Now when they had gone to Kanesh, the gods put another \u2026 in them, so that their mother didn\u2019t recognize them. She wanted to give her daughters in marriage to her sons. The older sons didn\u2019t recognize their sisters. But the youngest [objected:] \u201cShould we take our own sisters in marriage? Don\u2019t do such an impious thing! [It is surely not] right that [we should] sleep with them.\u201d [The first column of the text, which contained the entire legend, now breaks off.]
\n20. Appu and His Two Sons
\nI have treated this text as an independent story. According to G\u00fcterbock (1946) the text is continued in the tale of the Sun God, the Cow, and the Fisherman (Text 21), because in \u00a722 of this text the Sun God decrees that Brother Right\u2019s bad cow will become healthy and bear [\u2026], and in \u00a71 of Text 21 the Sun God sees a healthy and beautiful cow and copulates with her. For further discussion of this issue see Pecchioli Daddi and Polvani 1990: 163ff. Although the extant copies of Text 20 are New Hittite, archaic grammatical elements indicate an archetype composed in the Old or Middle Hittite Period. Singer (1995: 125\u201326) challenges the widely accepted view that this tale is of foreign (i.e., extra-Anatolian) origin. He would require more evidence than the Mesopotamian locale and deities of the story to exclude its having been composed by persons in the Hittite Anatolian heartland. But regarding his counter arguments\u2014for example, that the Hurrian names of Ishtar-Sauska\u2019s attendants are \u201cso far (italics mine) only known from Bogazk\u00f6y\u201d\u2014one must be cautious, since they are arguments from silence. Such arguments can be marshalled also for the opposite claim: The name Appu is so far unattested outside of the Appu story in Hittite texts! In the present volume I have made no claim that Texts 19\u201322 are \u201cHurrian myths\u201d imported from outside of Anatolia.
\nThe figure of Appu, extremely wealthy but without heir, reminds one both of the biblical figure of Abraham and of the Ugaritic tale of Kirta (see Parker 1997: 10, 13\u201314). Unlike the Kanesh and Zalpa Tale (Text 19), the story of Appu has no political propaganda as its raison d\u2019\u00eatre, but belongs clearly to a wisdom genre. The story has a moral, which is stated in the proemium. The unnamed deity who is praised for always vindicating the just person will also thwart the evil son of Appu, who attempts to defraud his honest brother. Only a little bit of the beginning of the composition is lost. Where the text becomes available some sort of a proemium is in progress.
\n\u00a71 (1 i 1\u20136) He\/she it is (i.e., some deity) who always exonerates just men, but chops down evil men like trees, repeatedly striking evil men on their skulls (like) \u2026 s until he\/she destroys them.
\n\u00a72 (1 i 7\u201312) There was a city named Sudul. It was situated on the sea-coast in the land of Lulluwa. Up there lived a man named Appu. He was the richest man in all the land. He had many cattle and sheep.
\n\u00a73 (1 i 13\u201314) He had accumulated silver, gold, and lapis lazuli like a whole heap of threshed grain.
\n\u00a74 (1 i 15\u201321) There was nothing which he lacked but one thing: he had neither son nor daughter. The elders of Sudul sat eating in his presence. One gave bread and a piece of grilled meat to his son; another gave his son a drink. But Appu had no one to whom to give bread.
\n\u00a75 (1 i 22\u201326) The table was covered with a linen cloth and stood in front of the altar. Appu arose, went home, and lay on his bed with his shoes on.
\n\u00a76 (1 i 27\u201330) Appu\u2019s wife questioned their servants: \u201cHe has never had success(?) before. You don\u2019t think he has now had success(?), do you?\u201d The woman went and lay down with Appu with her clothes on.
\n\u00a77 (1 i 31\u201337) Appu awoke from his sleep, and his wife questioned him: \u201cYou have never had success(?) before. Have you now been successful(?)?\u201d When Appu heard this, he replied: \u201cYou are a woman and think like one. You know nothing at all.\u201d
\n\u00a78 (1 i 38\u201345) Appu rose from his bed, took a white lamb, and set out to meet the Sun God. The Sun God looked down from the sky, changed himself into a young man, came to him, and questioned him: \u201cWhat is your problem, that [I may solve] it for you?\u201d
\n\u00a79 (1 ii 1\u20139) When [Appu] heard this, he replied to him: \u201c[The gods] have given me wealth. They have given [me cattle and sheep(?)]. I lack only one thing: I have neither son nor daughter.\u201d When the Sun God heard this, he said: \u201cGo get drunk, go home, and have good sexual intercourse with your wife. The gods will give you one son.\u201d
\n\u00a710 (1 ii 10\u201318) When Appu heard this, he went back home, but the Sun God went back up to the sky. Now Tessub saw the Sun God coming three DANNAs distant, and said to his vizier: \u201cLook who\u2019s coming: the Sun God, Shepherd of the Lands! You don\u2019t suppose that somewhere the land is laid waste? Might not cities somewhere be devastated? Might not troops somewhere be put to rout?
\n\u00a711 (1 ii 19\u201324) Instruct the cook and cupbearer to provide him with food and drink.\u201d [The Sun God] came, [\u2026], and [Tessub \u2026 ed] him there. Tessub [\u2026 ed] the Sun God, and began to question him:
\n\u00a712 (1 ii 25\u201330) \u201cWhy [have you come, O Sun God of the Sky?\u2026\u201d] [Long break.]
\n\u00a713 (1 iii 1\u20136) [Beginning of column iii broken.]
\n\u00a714 (1 iii 7\u201316) Appu\u2019s wife became pregnant. The first month, the second month, the third month, the fourth month, the fifth month, the sixth month, the seventh month, the eighth month, the ninth month passed, and the tenth month arrived. Appu\u2019s wife bore a son. The nurse lifted the boy and placed him on Appu\u2019s knees. Appu began to amuse the boy and to clean(?) him off. He put a fitting name upon him: \u201cSince my paternal gods didn\u2019t [take] the right way for him, but kept to a wrong way, let his name be Wrong.\u201d
\n\u00a715 (1 iii 17\u201320) Again, a second time Appu\u2019s wife became pregnant. The [tenth] month arrived, and the woman bore a son. The nurse lifted [the boy] and (Appu) put the right name upon him, \u201cLet them call him the right name.\u201d
\n\u00a716 (1 iii 21\u201322) \u201cSince my paternal gods took the right way for him, let his name be Right.\u201d
\n\u00a717 (1 iii 23\u201324) [Appu\u2019s boys] grew up and matured and came into manhood.
\n\u00a718 (1 iv 1\u20133) [When] Appu\u2019s boys had grown up [and matured] and come into manhood, they parted [from] Appu, and [divided up] the estate.
\n\u00a719 (1 iv 4\u201312) Brother Wrong said to Brother Right: \u201cLet us part and settle down in different places.\u201d Brother Right said [to Brother Wrong]: \u201cThen who [\u2026]?\u201d Brother Wrong said to Brother Right: \u201cSince the mountains dwell separately, since the rivers flow in separate courses, as the very gods dwell separately\u2014I say these things to you:
\n\u00a720 (1 iv 13\u201320) \u201cThe Sun God dwells in Sippar. The Moon God dwells in Kuzina. Tessub dwells in Kummiya. And Sauska dwells in Nineveh. Nanaya [dwells] in Kissina. And Marduk dwells in Babylon. As the gods dwell separately, so let us settle in different places.\u201d
\n\u00a721 (1 iv 21\u201325) Wrong and Right began to divide up (the estate), while the Sun God looked down from heaven. Brother Wrong took [a half] and gave the other half to his brother Right.
\n\u00a722 (1 iv 26\u201333) They [\u2026]ed among themselves. There was one plow ox and [one] cow. Wrong took the one good plow ox, and [gave] the bad cow to his brother Right. The Sun God looked [down] from heaven (and said): \u201cLet [Right\u2019s bad] cow become good, and let her bear [\u2026].\u201d
\n\u00a723 (1 iv 34) (Colophon:) First tablet of Appu: incomplete.
\n[A separate fragment, numbered 16 by Siegelov\u00e1, offers part of the continuation. Beginning broken away.]
\n\u00a724 (16:4\u20135) [But when they] arrived in Sippar and took their stand before the Sun God for judgment, [the Sun God] awarded the judgment to Brother Right.
\n\u00a725 (16:6\u20139) [Then Brother Wrong] began to curse. The Sun God heard the curses [and] said: \u201cI will not [decide] it for you. Let Sauska, Nineveh\u2019s Queen, decide it for you.\u201d
\n\u00a726 (16:10\u201312) [Wrong and Right] set out. And when they arrived at Nineveh and stood before Sauska [for judgment, \u2026] drew one IKU in one direction [and \u2026 in the other direction]. [It is unclear whether Sauska-Ishtar confirmed or reversed the Sun God\u2019s earlier judgment. The following context is lost. Some scholars believe that Text 21 is a continuation of the same story.]
\n21. The Sun God, the Cow, and the Fisherman
\nSee the introduction to Text 20. If indeed this narrative is a continuation of Text 20, we can only identify the Sun God and a cow as common features. In Text 20 \u00a722 the Sun God\u2019s words about brother Right\u2019s cow \u201clet her bear [\u2026]\u201d are taken by proponents of the unity of the two stories as predicting the birth described in Text 21 \u00a76. But difficulties abound. If this is a prediction of the cow\u2019s giving birth, why does the Sun God in Text 21 \u00a71 seem to espy the cow for the first time and to ask it the questions recorded there? If indeed \u00a71 in its original fully preserved form related copulation between the Sun God and the cow, it is described in terms (\u201chis desire leaped forward\u201d) suggesting a spontaneous, rather than a long-planned action on the part of the Sun God. And if the Sun God\u2019s prediction in Text 20 \u00a722 was determinative for the action of Text 21, why was it necessary in Text 20 \u00a7\u00a724ff. for further judgments to be rendered by Ishtar and perhaps other deities? And how was the moral expressed in the proem of Text 20 served by the protracted actions of Text 21?
\n\u00a71 (ii 46\u201359) [\u2026] the olive tree [\u2026] prominent [\u2026] they used to drive [\u2026] he left [\u2026] artarti-tree [\u2026] tender plant growth(?). He [\u2026]ed his soul. The cow thrived and \u2026 ed. The Sun God looked down from the sky, and his desire leaped forward upon the cow. [He became] a young man, came down from the sky, and began to speak to the cow: \u201cWho do you think you are, that you continually graze on our meadow [\u2026]? When the grass is tender and young, [and you graze here], you destroy the meadow.\u201d
\n\u00a72 (ii 60\u201364) [The cow] replied: \u201cIs [\u2026] hire [\u2026] in its [\u2026]?\u201d Then the Sun God responded: \u201c[\u2026] and it [is] in bloom [\u2026] me [\u2026].\u201d [The Sun God] spoke [further] to the cow: \u201c[\u2026]\u201d [The rest of the column is broken away, as are the first four lines of the next column.]
\n\u00a73 (iii 5) [\u2026] toyou [\u2026].
\n\u00a74 (iii 6\u20137) The Sun God [replied] to the cow: \u201c[What \u2026] knows, [\u2026] to me.\u201d
\n\u00a75 (iii 8\u201314) The Sun God drove the cow [\u2026], and the Sun God [\u2026] the cow, [and \u2026] cattle [\u2026]
\n\u00a76 (iii 15\u201327) The cow [\u2026]. [Most of three lines missing.] the second, third, [fourth, fifth, sixth, seventh, eighth], ninth, and tenth month arrived, [and the cow gave birth]. The cow [called] back up to the sky [and] glowered [at the Sun God]. She said [to the Sun God]: \u201cNow I ask you please: calf] should have four legs. Why have I borne this two-legged thing?\u201d Like a lion, the cow opened her mouth and went toward the child to eat (it?). The cow made her \u2026 as deep as the Deep Blue and set out toward the child [to \u2026].
\n\u00a77 (iii 28\u201331) The Sun God looked down from the sky. [He came down(?)] and took his stand beside the cow. He began [to say to her:] \u201cAnd who are you, [that you have approached \u2026] to gulp down [\u2026]?\u201d
\n\u00a78 (iii 33\u201333) The Sun God [\u2026 ed] the cow [and \u2026]. And (s)he [\u2026-ed] to [\u2026].
\n\u00a79 (iii 34\u201336) When the child [\u2026 ed, \u2026] grass [\u2026] his eyes [\u2026].
\n\u00a710 (iii 37\u201338) The Sun God [\u2026] and him [\u2026] [Break of about 17 lines.]
\n\u00a711 (iii 56\u201360) \u201cThe great rivers [\u2026] are troubled. The [\u2026] are troubled for washing. [\u2026] of blood [\u2026] for washing. [\u2026] let it\/him keep on living.\u201d The day becomes warm [\u2026].
\n\u00a712 (iii 61\u201370) When the Sun God had set out to go back up to the sky, he [\u2026 ed] the child [\u2026]. He strokes(?) its members along with [its head]. The Sun God spoke to Sa[\u2026]: \u201cTake a staff in hand, put the winds on [your feet as] winged [shoes]. Make the trip in one stage. Over the child [\u2026] birds, zariyanalla-birds, [\u2026] arwanalla-birds, eagles [\u2026]. Let them \u2026 their pegs away from over him. [\u2026] snakes intertwined [\u2026].\u201d [The rest of column iii and the beginning of column iv lost.]
\n\u00a713 (iv 14\u201321) [\u2026] seized [\u2026] on the mound(?) [\u2026] looked. [The \u2026 s \u2026] bound(?). [\u2026] on [that(?)] mound(?) [\u2026] of love gives birth. [\u2026] wherever [\u2026].
\n\u00a714 (iv 22\u201327) [A fisherman] said [to \u2026]: \u201cI will go see. [The \u2026 s] are standing in the mountains [\u2026]\u201d The fisherman] arrived at the child. zariyanalla-birds [\u2026] shelducks fly up. [\u2026] are ascending(?) and they [\u2026] to the sty.
\n\u00a715 (iv 28\u201341) [When the fisherman approached], the poisonous snakes retired to a distance. [\u2026] strokes (the child\u2019s) members along with its head. He strokes [\u2026]. He strokes its eyes [\u2026]. The fisherman said to himself: \u201cSomehow I have pleased(?) the gods, so that they have removed the unfavorable bread from the rock. I have struck the Sun God\u2019s fancy, and he has led me out (here) for the sake of [the child]. Do you perhaps know about me, O Sun God, that I have no child, that you have led me out (here) for the sake of the child? Truly the Sun God puts [\u2026] bread out for him who is dear to him!\u201d The fisherman lifted the child up from the ground, tidied him up, rejoiced in him, held him close to his chest, and carried him back home.
\n\u00a716 (iv 42\u201352) The fisherman arrived at the city of Urma, went to his house, and sat down in a chair. The fisherman said to his wife: \u201cPay close attention to what I am about to say to you. Take this child, go into the bedroom, lie down on the bed, and wail. The whole city will hear and say: The fisherman\u2019s wife has borne a child!\u2019 And one will bring us bread, another will bring us beer, and still another will bring us fat. A(n ideal) woman\u2019s mind is clever. She has cut (herself) off from command(ing others). She is dependent(?) on the authority(?) of the god. She stands in woman\u2019s subordination), and she does not disobey (her) husband\u2019s word(?).\u201d
\n\u00a717 (iv 53\u201358) (The fisherman\u2019s wife) heard the man\u2019s word, went into [the bedroom], lay down on the bed, [and began to wail]. When the men of the city heard, they said: \u201c[The fisherman\u2019s] wife [has borne a child!\u201d] The men of the city [said this] and began to bring [things to her. One] brought [bread, and another] fat [and beer].
\n[The colophon indicates that the story was continued on another tablet.]
\n22. The Hunter Kessi and His Beautiful Wife
\nThis myth derives from a Human tradition, although not necessarily an extra-Anatolian one. Parts of a Human version are in fact known from the Hittite capital itself, but because of our still imperfect knowledge of the Hurrian language cannot be given a connected and coherent translation. See Laroche 1971, no. 361, II. Version hourrite; Salvini 1977, 1988 and Neu 1993. The hunter Kessi is also mentioned in an Akkadian mythological fragment from El Amarna in Egypt (EA 341). The Hittite version translated here concerns Kessi\u2019s infatuation and obsession with his beautiful wife Sintalimeni. His resulting neglect of his mother and of the gods results in divine punishment in the form of withholding game from him on his hunting expeditions. A series of dreams portend further ill for the hunter. Since the only human to reprimand Kessi is not his father, but his mother (\u00a73), he may have been fatherless. The neglect of a widowed mother was a serious breach of ancient morality and may be included among the parables in the Hurro-Hittite Song of Release (Text 18a, see its introduction and its \u00a716). It may also provide the background for Hittite law \u00a7171 (see Hoffner 1997: 136f., 217).
\n[All of column i and the beginning of column ii are broken away.]
\n\u00a71 (A ii 1\u20133) [\u2026] Kessi [\u2026 ed] the gods [\u2026] became a hunter. [\u2026] all the [\u2026]s.
\n\u00a72 (A ii 4\u20138) Kessi [took] in marriage the sister of Udubsarri, an evil(?) man. The woman\u2019s name was Sintalimeni. She was beautiful, endowed with everything. As a result Kessi had ears only for his wife. He no longer took account of the gods with thick loaves of bread and libations. Kessi no longer went into the mountains to hunt. He only had ears for his wife.
\n\u00a73 (A ii 9\u201314) His mother said to Kessi: \u201cYour wife alone has become your object of love. You don\u2019t go any more to the mountains to hunt. You don\u2019t bring me anything.\u201d Kessi took up (his) spear, called his little dogs behind him, and went to Mount Natara to hunt. But the gods were angry with Kessi because of the (neglected) libations. So they hid all the game from him.
\n\u00a74 (A ii 15\u201319) Kessi roamed about in the mountains for three months, not wanting to go back to the city empty-handed, hungry and thirsty. A severe illness held Kessi for (those) three months. Kessi [\u2026 ed under] a tree [\u2026] in the mountains the sons of the gods.\u2026 And [\u2026 ed] Kessi to eat [\u2026] Kessi\u2019s divine father [spoke(?)] down from the mountain:
\n\u00a75 (A ii 20\u201323) \u201c[\u2026] you [plural] eat Kessi in the mountains [\u2026], in\/on his garment [\u2026] lies. [\u2026].\u201d
\n[The rest of column ii and the beginning of column iii are broken away.]
\n\u00a76 (A iii 2\u20133) (Kessi) saw [a second dream: \u2026].
\n\u00a77 (A iii 4\u20136) He saw [a third dream: \u2026] brought [\u2026] up from Mount Natara to the city of [\u2026]. And [\u2026]. And the servants went to his mother(?).
\n\u00a78 (B ii 4\u20136) (He saw) a fourth dream: A heavy basalt boulder fell down from the sky and crushed the servants and the \u201cman of god\u201d under it.
\n\u00a79 (B ii 7\u20138) He saw a fifth dream: Kessi\u2019s divine fathers were kindling a fire. He saw a sixth dream: a wooden collar was lying on Kessi\u2019s neck, and below, a woman\u2019s anklet(?) had been placed on his (ankle).
\n\u00a711 (B ii 11\u201313) He saw a seventh dream: Kessi went after lions. And as he ran out to the gate, he found serpents and sphinxes in front of the gate.
\n\u00a712 (B ii 14\u201316) The next morning when the sun appeared in its radiance, Kessi arose from a sound sleep and began to describe the dreams of the night to his mother.
\n\u00a713 (B ii 17\u201325) Kessi asked his mother: \u201cHow [shall we] act? Shall we go to the mountain? Shall we die in the mountain? Should [the \u2026 s] me in the mountains?\u201d His mother replied to Kessi: \u201cThis is the meaning of the dreams: The grass grows tall. Dreams [\u2026] of the city [\u2026]. A river flows out from below it. [\u2026] forest \u2026 in the day [\u2026] we will [not(?)] die [\u2026] blue wool [\u2026].\u201d
\n[The rest of B ii is broken away. Portions of lines from column iii are preserved which are impossible to give in a connected translation. Preserved parts of still another tablet mention Kessi, a spear, going empty-handed to a city, heroes, and possibly dreams.]<\/p>\n
IV
\nA Canaanite Myth
\n23. Elkunirsa and Ashertu
\nThis myth has not been found so far among the Late Bronze Age West Semitic myths at Ugarit, but the characters and plot leave no doubt that it was an authentic \u201cCanaanite\u201d myth. The god called \u201cElkunirsa\u201d is the well-known West Semitic god El, who bears the epithet \u201cCreator of Earth\u201d (q\u00f4ne eretz). This epithet is applied to El Ely\u00f4n and Yahweh in Genesis 14:18\u201322. In this fragment the younger, more virile god Baal (in Hittite called \u201cthe Storm God\u201d) is propositioned by El\u2019s wife Asherah (Hittite Ashertu). When he refuses her, she threatens him and eventually accuses him to her husband El. The couple then plan revenge on the Storm God (Baal), but Baal\u2019s sister, Anat-Astarte (Hittite uses the Akkado-gram ISTAR), overhears their plan and flies to warn her brother. The text is interrupted by a long break. When it resumes, Baal is treated for injuries (\u00a7\u00a76\u201311). The similarity to the stories of Joseph and Potiphar\u2019s wife (Genesis 39) and the Late Egyptian \u201cTale of the Two Brothers\u201d (Pritchard 1969: 23\u201325, Lichtheim 1976: 203\u201311) is obvious. Hoffner 1965 demonstrated that even in this Hittite translation there are traces of the forms of West Semitic poetry, to be specific, the so-called parallelismus membrorum of the West Semitic original. In at least one instance (\u00a75) this may have led to a mistranslation: \u201ccup\u201d (Sumero-gram GAL) and \u201cowl\u201d (Hittite hapupi) are not the expected synonyms. Hoffner proposed that West Semitic k\u00f4s which can mean either \u201ccup\u201d or a variety of owl (Leviticus 11:17, Psalm 102:7) was misunderstood by the Hittite translator as \u201ccup.\u201d
\nThe order of the fragments is that of Laroche (1969). The beginning of the tablet is broken off. As the text begins to be preserved, Elkunirsa\u2019s wife Ashertu is addressing Baal.
\n\u00a71 (1 A i 1\u20137) [\u201cStay behind me, and I will stay] behind you. [Else I] will press [you] down with [my] word and stab [you] with [my] \u2026 I will move you [\u2026].\u201d Baal heard, stood [up], and went to the headwaters of the Euphrates River. He went [to] Elkunirsa, the husband of Ashertu, [and] entered the tent [of] Elkunirsa.
\n\u00a72 (1 A i 18\u201321) Elkunirsa looked at Baal and asked him: \u201c[Why] have you come?\u201d Baal said: \u201cWhen I came into your house, Ashertu sent young women to me, (saying:) \u2018Come sleep with me.\u2019 I refused. (Then) she \u2026 ed me [and] spoke [thus]: \u2018Stay behind me, [and] I will stay behind you. Else I will press you down with my [word] and [stab] you with my [\u2026].\u2019 That is why I have come, my father. I did not come to you [in the person] of a messenger; I myself [have come] to you. Ashertu is rejecting you, her own husband. [Although she is] your wife, yet she keeps sending to me: \u2018Sleep [with me].\u2019 \u201d Elkunirsa [replied] to Baal: \u201cGo threaten(?) her. [\u2026 Ashertu], my wife, and humble her.\u201d
\n\u00a73 (1 A i 22\u201327) [Baal] heard the words of Elkunirsa and [went] to Ashertu. Baal said to Ashertu: \u201cI have killed your seventy-seven [children]. (Your) eighty-eight I have killed.\u201d [When] Ashertu heard the humiliating report, her mind within her became sad. She appointed mourning [women]. And she lamented for seven years. [The \u2026 s] ate and drank for them. [Break of undetermined length. When the text of the next fragment begins, Ashertu is speaking to her husband Elkunirsa.]
\n\u00a74 (2 B 1\u20133, 2 A ii 2\u20133) \u201c[\u2026] I will press [Baal] down [with my word. With] my [\u2026] I will stab him. And I will sleep with you.\u201d [Elkunirsa] heard and said to his wife: \u201cCome [take] Baal as your [prisoner(?)], and do to him as you wish.\u201d
\n\u00a75 (2 A ii 4\u201316) Anat-Astarte heard those words. She became a cup in Elkunirsa\u2019s hand. She became an owl(?) and perched on his wall. Anat-Astarte heard the words which husband and wife spoke to one another. Elkunirsa and his wife went to her bed and slept together. But Anat-Astarte flew off like a bird across the desert. In the desert she found Baal and said to him: \u201cO Baal, [do not \u2026 the \u2026] of Ashertu. Do not drink wine together. [Do not \u2026] toward [\u2026] is seeking [\u2026].\u201d
\n[The tablet breaks here. Only a few signs of the following column are preserved. It would seem that Elkunirsa and Ashertu succeed in injuring Baal, for in the next fragment Baal is treated for injuries.]
\n\u00a76 (3 A iii 1\u201319) [\u2026] dark [\u2026] the gods his words [\u2026] holds from the member. And to him [\u2026] dark [\u2026] the netherworld deities [\u2026] up sleep. [The \u2026 s] \u2026 Anat-Astarte said (to?) the nether[world deities]: \u201cIf\/When [\u2026 his] penis, tendons, muscles, [\u2026 He(?) is] filthy with excrement. I will proceed to [\u2026] (to?) you [singular]. [\u2026] will become worse. Why have you sent living persons to [the Dark] Earth?\u201d [\u2026] seized Baal\u2019s members, calves, like a snake. They [\u2026]ed them [\u2026]. Thus they said: [\u2026] his wife and children went [\u2026], and they set up [\u2026].\u201d [\u2026] began to say: \u201cDo not [\u2026] him. I will conduct [\u2026] and [\u2026] dark [\u2026] and they will come(?)\/see(?) [\u2026].\u201d [The following context is broken away. The next fragment seems to describe Baal being exorcised.]
\n\u00a77 (4 A iii 1\u20136) [\u2026] up [\u2026] he went to Baal [\u2026] Mother Goddesses to him [\u2026] re-created [Baal.\u2026] like a [\u2026 they] made him radiant.
\n\u00a78 (4 A iii 7\u201311) The exorcists [\u2026] to Baal. A man from Amurru, a man from Ana[\u2026], chief of the \u2026 men. [They] exorcised him and [purified him] from oath, offense, [sin, evil] word [and \u2026].
\n\u00a79 (4 A iii 12\u201315) Baal\u2019s body [became pure.\u2026] Anat-Astarte [said] to [\u2026: \u201cThe \u2026 s have] re[created] Baal. [They have brought him back up] from the Dark [Earth.\u201d \u2026] [The text is broken away. The next fragment treats the same subject.]
\n\u00a710 (4 B iv 3\u201311) [\u2026] it\/when \u2026 to [\u2026] I made. [\u2026] the netherworld deities [\u2026] Elkunirsa [\u2026] brought. Anat-Astarte [\u2026] conducted [\u2026] appointed [\u2026]. His\/Her one child [\u2026] (s)he made sleepy(?). [\u2026]
\n\u00a711 (4 B iv 12\u201319) [\u2026] \u2026 [\u2026] internal [\u2026 too from his head] a hair. He\/She took sight from his [eyes]. He\/She took hearing [from his ears]. He\/She took.\u2026 [from his.\u2026 He\/She took] \u2026 from [his \u2026] from his body [\u2026]. [The rest of the text is broken away.]<\/p>\n","protected":false},"excerpt":{"rendered":"
Introduction The key to understanding any society is its living context. No amount of research into the events that transpired during its history, examination of its material remains, or analysis of its language can substitute for the intuitive understanding which comes from being a part of that era and society. Obviously, it is impossible for … <\/p>\n