312:. Alexander T. Millington notes that a further obstacle is the fact that while both Iyarri and Ares are routinely described as "war-gods" in modern scholarly literature, their individual character differs, with Ares being understood as effectively synonymous with war, rather than as a deity capable in helping individuals during it, in contrast with Iyarri, and there is no evidence that he was ever invoked specifically during wars. Furthermore, Ares was not regarded as a plague god. There is also no evidence that any of the attested examples of local Ares cults in Anatolia, many of which are known from areas such as
190:. A ritual against an illness which at one point afflicted the Hittite army (KUB 7.54) mentions his weapons in relation to his role as a plague god. Seemingly his arrows were believed to bring plague. It was believed that he could be convinced to attack the enemies rather than the inhabitants of the land of Hatti with them. Iyarri was also associated with dogs. A single text mentions that he could be depicted riding on a lion.
197:
this deity in which she is described as a woman in a head scarf. Due to the nature of the text it has been called into question if it accurately reflects contemporary religious practice and iconography of Iyarri, although
Alexander T. Millington states that such an approach is "not tenable" as the account according to him is not a "literary fantasy" and should be considered accurate.
300:), with no confirmed examples from any other branches, and as such might it might be insufficiently ancient for this theory to be valid. Furthermore, there is no certainty that Iyarri's name was derived from a root present in any Indo-European languages, as if the view that he developed from the god Erra is accepted, his name originated in a
332:. Millington notes that a possible exception is the existence of a cult of Areia, if the name is to be understood as a feminine form of Ares rather than a cognate epithet, as such a goddess could possibly be a Greek reflection of a vestigial version of the female aspect of Iyarri. Areia is attested in texts from
377:
influence, it is assumed that even if his origin was foreign, he did not reach
Anatolia through Hurrian mediation. According to Taracha, while it is impossible to speak of a uniform Luwian pantheon, Iyarri can nonetheless be considered one of the best attested deities worshiped by Luwians, comparable
196:
noted that there is some evidence for Iyarri's gender being inconsistent, with both a male depiction and a female one attested, though he nonetheless referred to him as a male deity. As of 2022, only a single text mentioning female Iyarri is known, KUB 15.5+, a description of a dream omen involving
138:
comes mostly from central
Anatolia, and includes documents such as oath formulas, treaties and descriptions of rituals. Temples dedicated to him existed in Ḫarranašši and Guršamašša. He is also attested in a number of theophoric names. References to him postdating the fall of the Hittite Empire are
116:. He was associated with plague and war, and was portrayed as an archer whose arrows inflicted people with illnesses. While it is generally assumed that Iyarri was male, a female form of this deity is mentioned in a single text. It has been proposed that Iyarri might have developed from the
405:
desposted tablets inscribed with oaths of officials from
Kinnara there. Another temple dedicated to the same god was located in Guršamašša. A festival focused on him which took place in this city involved a ritual reenactment of a battle between the armies of Hatti and the "men of Maša".
163:. It is possible that in some cases his own name was represented by it. For example, it is possible that his name is written this way in a text from Katapa from the final years of Muršili II's reign, as the deity represented by it appears alongside Šanta and the
151:
Iyarri was associated with plague and war. He was believed to cause epidemics, and was therefore also invoked in hopes of halting their spread. The widespread view that he was a war god is based on his portrayal as an armed deity, on a text from the reign of
448:
It is possible that eventually Iyarri was eventually superseded by Šanta, as the latter appears much more commonly in sources from the first millennium BCE. There is little, if any, evidence for the worship of the former continuing after the fall of the
254:
outright identified them with each other. Maciej Popko and
Alfonso Archi consider it plausible that Iyarri developed under the influence of Erra, with the latter author assuming the Anatolian theonym was derived from the Mesopotamian one.
328:, represented a juxtaposition of the Greek name and a preexisting cult of Iyarri, though some of them might have combined the Greek god with older elements derived from a variety of local deities, as originally proposed by
425:
and Ḫartana. In a ritual associated with the last of these cities, KUB 38.32, he is one of the three main deities next to the deified mountain Ziwana and a local weather god associated with the same landmark.
240:"). In treaties from the reign of Šuppiluliuma I, Iyarri appears alongside Zappana, another plague god. There is no indication in known texts that any other deities belonged to his circle.
465:
in late ninth of early eighth century BCE) and n Iyara/isa/i (attested on an eighth century BCE artifact from Kululu). However, no examples of the latter are known from later
156:
invoking him as a helper of the king in battle, and on his placement in various lists of deities, where he usually appears in the proximity of gods designated by the
433:
invoking Iyarri, examples of which include Iyarra-muwa, Iyarra-piya, Iyarra-zalma and Iyarra-ziti, exclusively combine this theonym with elements from
437:, though Alfonso Archi notes this does not necessarily rule out an origin in another area, as linguistically Anatolian names invoking deities such as
265:
has been suggested, though it remains uncertain. Proponents of the view that these two gods shared a similar origin, such as
Vladimir Georgiev and
1010:
Millington, Alexander T. (2013). "Iyarri at the
Interface: The Origins of Ares". In Mouton, Alice; Rutherford, Ian; Yakubovich, Ilya S. (eds.).
1027:
994:
940:
1102:
337:
1083:
401:
A temple of Iyarri existed in a city known as Ḫarrana or Ḫarranašši, as indicated by the document CTH 260, which states that king
284:, possibly "uproar" or "violence", but this proposal is not universally accepted, and the root in mention is only attested in
417:, KUB 26.24+, mentions the preparation of three copies of a bronze oath tablet which had to be presented to Iyarri in
445:
are also known, and reflect the fact that these deities were integrated into local culture rather than their origin.
409:
Iyarri was commonly invoked in oaths, for example in various
Hittite treaties. In Ura, people had to drink from a
1139:
329:
164:
270:
369:. Piotr Taracha considers him a god of Luwian origin, though one who was also incorporated into many local
285:
259:
398:. He is attested for example in texts pertaining to the local pantheon of the western city of Ištanuwa.
123:, or that he was influenced by him. A different proposal considers his name a cognate of that of Greek
217:, a god of similar character, and both of them could be invoked alongside a group of deities known as
1149:
1144:
383:
454:
434:
297:
289:
174:
The attributes of Iyarri were a bow and arrows. He could be referred to as the "lord of the bow",
273:
413:
dedicated to him when taking an oath involving him, while an instructive text from the reign of
218:
1154:
1098:
1079:
1033:
1023:
990:
971:
946:
936:
466:
309:
301:
266:
179:
414:
171:), the cult center of the goddess Ḫuwaššanna, has tentatively been identified as Iyarri too.
1071:
1054:
1015:
374:
370:
293:
244:
229:
206:
168:
131:
117:
478:
430:
233:
210:
135:
989:. Handbook of Oriental Studies. Section 1: The Near and Middle East (in German). Brill.
450:
175:
1133:
153:
1097:. Dresdner Beiträge zur Hethitologie. Vol. 27. Wiesbaden: Harrassowitz Verlag.
1051:
Persian
Responses: Political and Cultural Interaction with(in) the Achaemenid Empire
243:
It has been noted that both the name and character of Iyarri resembled those of the
387:
251:
193:
438:
395:
379:
183:
139:
infrequent, and it has been proposed he was eventually replaced by a similar god,
1113:
1012:
Luwian identities: culture, language and religion between
Anatolia and the Aegean
984:
402:
333:
1075:
1019:
462:
247:
157:
120:
113:
85:
1037:
975:
950:
442:
473:
and Iyarri has been proposed, they might also be related to deities such as
236:
term), and additionally could be represented by the logogram IMIN.IMIN.BI ("
223:
1058:
482:
362:
214:
140:
109:
101:
964:
KASKAL. Rivista di storia, ambienti e culture del Vicino Oriente Antico
458:
418:
366:
321:
317:
237:
187:
105:
422:
410:
391:
344:
160:
17:
1046:
959:
457:
texts, with the only exception being two possible theophoric names,
928:
474:
349:
343:
Iyarri's role of a bow-armed plague god has also been compared to
325:
313:
894:
892:
361:
The worship of Iyarri is best attested from cities from central
262:
167:
in KBo 47.76. An anonymous war god worshiped in Ḫubešna (modern
127:, though the evidence in favor of this view is not conclusive.
124:
469:
sources, and while a connection between names with the element
1047:"Hellenization and Lycian Cults During the Achaemenid Period"
612:
610:
608:
554:
552:
595:
593:
591:
514:
512:
510:
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841:
839:
706:
704:
702:
641:
639:
637:
539:
537:
535:
533:
531:
529:
527:
373:pantheons. Since he is absent from sources showing
81:
76:
68:
60:
52:
44:
32:
960:"Foreign Gods in Hatti. A New Edition of CTH 510"
1066:Schwemer, Daniel (2022). "Religion and Power".
269:, argue that both of their names go back to an
228:, "dark ones". They were also known under the
933:Studia Anatolica in memoriam Erich Neu dicata
8:
501:
910:
898:
883:
830:
818:
806:
794:
782:
770:
758:
746:
628:
616:
558:
213:sources, Iyarri was sometimes paired with
681:
1095:Religions of Second Millennium Anatolia
871:
859:
734:
693:
599:
582:
570:
518:
494:
453:, and he is entirely absent from later
308:, "to scorch", attested for example in
178:PAN, as attested in the treaty between
29:
847:
722:
645:
304:. Said theonym goes back to the root
130:Evidence of the worship of Iyarri in
7:
986:Geschichte der hethitischen Religion
710:
669:
657:
543:
1014:. Boston: Brill. pp. 543–565.
232:name Markuwaya (Marwainzi being a
25:
1112:Wiggermann, Frans A. M. (1998),
1070:. De Gruyter. pp. 355–418.
1053:. The Classical Press of Wales.
1049:. In Tuplin, Christopher (ed.).
258:A connection between Iyarri and
201:Associations with other deities
1:
958:Cammarosano, Michele (2015).
935:. Louvain-la-Neuve: Peeters.
1118:Reallexikon der Assyriologie
970:. Firenze: LoGisma editore.
365:and from areas inhabited by
481:(derived from Mesopotamian
1171:
1068:Handbook of Hittite Empire
1076:10.1515/9783110661781-009
1045:Raimond, Eric A. (2007).
1020:10.1163/9789004253414_020
931:. In Lebrun, René (ed.).
100:, was a god worshiped by
37:
1114:"Nergal A. Philological"
929:"The Heptad in Anatolia"
165:Sun goddess of the Earth
1093:Taracha, Piotr (2009).
983:Haas, Volkert (2015) .
927:Archi, Alfonso (2010).
82:Mesopotamian equivalent
27:Ancient Anatolian deity
286:Balto-Slavic languages
48:Guršamašša, Ḫarranašši
1059:10.2307/j.ctvvnb3j.12
338:Roman imperial period
39:God of plague and war
347:'s portrayal in the
901:, pp. 559–560.
809:, pp. 553–554.
785:, pp. 547–548.
455:hieroglyphic Luwian
435:Anatolian languages
298:Old Church Slavonic
749:, p. 545-546.
1029:978-90-04-25341-4
996:978-90-04-29394-6
942:978-90-429-2338-6
378:in importance to
91:
90:
45:Major cult center
16:(Redirected from
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502:Cammarosano 2015
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431:theophoric names
302:Semitic language
245:Mesopotamian god
227:
132:Hittite religion
118:Mesopotamian god
96:, also known as
30:
21:
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783:Millington 2013
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771:Wiggermann 1998
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629:Millington 2013
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559:Millington 2013
557:
550:
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359:
221:
203:
149:
136:Luwian religion
40:
28:
23:
22:
15:
12:
11:
5:
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1104:978-3447058858
1103:
1090:
1084:
1063:
1042:
1028:
1007:
995:
980:
955:
941:
922:
919:
916:
915:
913:, p. 559.
903:
888:
886:, p. 549.
876:
874:, p. 116.
864:
862:, p. 107.
852:
835:
833:, p. 557.
823:
821:, p. 560.
811:
799:
797:, p. 552.
787:
775:
773:, p. 217.
763:
761:, p. 546.
751:
739:
737:, p. 156.
727:
715:
713:, p. 368.
698:
686:
684:, p. 380.
674:
672:, p. 301.
662:
660:, p. 376.
650:
633:
631:, p. 550.
621:
619:, p. 551.
604:
602:, p. 113.
587:
585:, p. 117.
575:
573:, p. 100.
563:
561:, p. 548.
548:
546:, p. 369.
523:
506:
504:, p. 206.
493:
492:
490:
487:
451:Hittite Empire
358:
355:
267:János Harmatta
202:
199:
180:Šuppiluliuma I
148:
145:
89:
88:
83:
79:
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62:
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56:Bow and arrows
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14:
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1085:9783110661781
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904:
900:
895:
893:
889:
885:
880:
877:
873:
868:
865:
861:
856:
853:
850:, p. 25.
849:
844:
842:
840:
836:
832:
827:
824:
820:
815:
812:
808:
803:
800:
796:
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779:
776:
772:
767:
764:
760:
755:
752:
748:
743:
740:
736:
731:
728:
725:, p. 24.
724:
719:
716:
712:
707:
705:
703:
699:
696:, p. 86.
695:
690:
687:
683:
682:Schwemer 2022
678:
675:
671:
666:
663:
659:
654:
651:
648:, p. 21.
647:
642:
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613:
611:
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564:
560:
555:
553:
549:
545:
540:
538:
536:
534:
532:
530:
528:
524:
521:, p. 98.
520:
515:
513:
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271:Indo-European
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1121:, retrieved
1117:
1094:
1067:
1050:
1011:
1000:. Retrieved
985:
967:
963:
932:
921:Bibliography
906:
879:
872:Taracha 2009
867:
860:Taracha 2009
855:
826:
814:
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790:
778:
766:
754:
742:
735:Raimond 2007
730:
718:
694:Taracha 2009
689:
677:
665:
653:
624:
600:Taracha 2009
583:Taracha 2009
578:
571:Taracha 2009
566:
519:Taracha 2009
497:
485:) instead.
470:
447:
428:
415:Tudḫaliya IV
408:
400:
360:
348:
342:
330:Louis Robert
305:
281:
277:
257:
252:Volkert Haas
242:
204:
194:Volkert Haas
192:
186:, a king of
173:
150:
129:
97:
93:
92:
1150:Plague gods
1145:Luwian gods
467:Greco-Roman
461:(regent of
403:Arnuwanda I
394:, Šanta or
334:Isauropolis
288:(including
222: [
77:Equivalents
1134:Categories
1123:2022-11-23
1002:2022-11-22
848:Archi 2010
723:Archi 2010
646:Archi 2010
489:References
463:Carchemish
290:Lithuanian
158:Sumerogram
154:Muršili II
114:Bronze Age
1038:851081843
976:1971-8608
951:682137206
711:Haas 2015
670:Haas 2015
658:Haas 2015
544:Haas 2015
429:Attested
396:Kamrušepa
336:from the
219:Marwainzi
184:Šattiwaza
147:Character
1155:War gods
363:Anatolia
310:Akkadian
205:In both
110:Anatolia
102:Hittites
459:Yariris
419:Hattusa
380:Tarḫunz
375:Hurrian
371:Hittite
367:Luwians
357:Worship
322:Isauria
318:Cilicia
294:Russian
230:Hittite
207:Hittite
188:Mitanni
112:in the
106:Luwians
61:Animals
1101:
1082:
1036:
1026:
993:
974:
949:
939:
439:Šauška
423:Arinna
411:rhyton
392:Maliya
345:Apollo
238:heptad
234:Luwian
211:Luwian
169:Ereğli
161:ZABABA
94:Iyarri
53:Weapon
33:Iyarri
475:Iyaya
443:Ḫepat
384:Tiwad
350:Iliad
326:Lycia
314:Caria
282:yāris
278:yōris
260:Greek
226:]
215:Šanta
141:Šanta
98:Yarri
69:Mount
18:Jarri
1099:ISBN
1080:ISBN
1034:OCLC
1024:ISBN
991:ISBN
972:ISSN
947:OCLC
937:ISBN
471:Iya-
388:Arma
324:and
296:and
274:root
263:Ares
248:Erra
209:and
182:and
134:and
125:Ares
121:Erra
104:and
86:Erra
72:Lion
1072:doi
1055:doi
1016:doi
479:Iya
477:or
441:or
306:ḥrr
280:or
108:in
64:Dog
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