Kumarbi - Knowledge (XXG)

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preservation of the individual myths, and the shared themes between them, separation into multiple cycles is presently impossible and continuing to refer to them as a singular cycle in scholarship remains preferable. However, he does suggest that it might be more correct to refer to it as a “Kingship in Heaven cycle” than Kumarbi Cycle. Carlo Corti, while he accepts the existence of a cycle of myths involving Kumarbi, has also questioned the label applied to them, and suggests that calling them the cycle of Teshub would more accurately reflect their contents. This objection is also supported by

2377:) has been classified as a part of the Kumarbi Cycle by Ilya Yakubovich, Erik van Dongen and a number of other authors, though this proposal has been evaluated as implausible by Meindert Dijkstra. In this composition, which is known from a number of fragments in Hurrian, Kumarbi apparently advises Šauška to seek the help of Ea when she faces troubles related to the development of the eponymous being, apparently a personification of olive oil or an olive tree. However, most of his speech is not preserved. 2644: 2703:, where Zeus castrates Ouranos, swallows his genitals and thus becomes impregnated with the cosmos, which according to her better reflects the succession from Anu to Kumarbi. She notes Kumarbi and Kronos in theory were figures more similar to each other, and assumes the motif was reinterpreted to suit Zeus instead because the author of this text wanted to emphasize his creative powers. Further similar Orphic myths include an account of castration of Kronos by Zeus and a passage in the 1406: 1813:(CTH 345). Their arrangement used in the following sections reflects the most commonly accepted order. However, the overall number of texts which might have originally formed the cycle is not known. Anna Maria Polvani suggests that it is possible multiple cycles of myths involving Kumarbi existed, assumes the known narratives did not necessarily form a coherent whole. Alfonso Archi states that attempts at arranging them in a chronological order only reflect contemporary “ 2355:, with Ea learning about the events involving Kumarbi and Teshub in advance, or after it with the beast in part recounting what has already happened. He also notes that while the characterization of Ea differs, as he is apparently portrayed as ignorant despite his usual role as an epitome of wisdom, it is possible that the author intended a scene in which the beast rhetorically asks him “Don’t you know?” to parallel questions Ea himself asks 824:. Silver was born to a mortal woman. Ullikummi was the product of Kumarbi’s “sexual union with a huge cliff” according to Harry Hoffner, though Daniel Schwemer instead assumes that the passage describing his conception alludes to a goddess related to stones. The former two of these three children of Kumarbi appear together in a ritual text (KUB 27.38) which states that he planned for both of them to become the 2730:. However, more recent research stresses that the possibility of influence from early sources on his writing needs to be balanced with their historical context. Albert I. Baumgarten has criticized Güterbock’s position, and argued that none of the myths involved can be described as “intermediary” between others. He also pointed out that despite the frequent comparisons made in scholarship, Philo’s 2077:, and that he should head to Urkesh, but when he reaches this city, he learns that he is gone from his house, and instead wanders the mountains. The rest of the myth is poorly preserved, but according to Harry Hoffner’s restoration Silver confronts the heavenly gods, bringing the sun and the moon down from heaven temporarily. Despite initial success he was presumably subsequently defeated. 2169: 2230:, who instantly recognizes him as a product of Kumarbi’s “evil plot” and presumes he is supposed to supplant Teshub. Subsequently Ullikummi is placed on the shoulder of Upelluri, as ordered by Kumarbi. Teshub and his allies later attempt to battle the fully grown Ullikummi, but they fail to defeat him and he eventually manages to block the access to the temple of Teshub's wife 2214:, to ask Kumarbi why he is angry with him, and to invite him for a feast, which he subsequently attends alongside his messenger Mukišānu. The next surviving passage, preceded by another lacuna, describes the birth of Kumarbi’s new son. The child is presented to him by the fate goddesses, and he proclaims that his name will be Ullikummi. This scene might be depicted on the 687:, who reigned between Alalu and Kumarbi as the king of the gods, and grandfather of Kumarbi. However, Christian Zgoll, who supports this theory, admits that it is difficult to prove. He nonetheless questions the notion of two separate dynasties, and argues that no other examples of a theogonic myth involving two divine families is known. However, according to 611:, though this is presumed to be a fictional etiological narrative explaining the structure of the Hurrian pantheon, rather than reflection of a loss of importance at the expense of another deity. It has nonetheless been argued that the relation between them might have originally developed as a way to harmonize two originally distinct local pantheons. 1081:, a god who in the local pantheon fulfilled a role similar to Dagan in inland Syria. However, ritual texts where the two of them appear as separate figures are also known. Franks Simons has additionally suggested that a bilingual edition of the same god list known from Emar might equate Kumarbi with the high ranked but poorly known Mesopotamian god 2218:. Kumarbi states that Ullikummi will be able to destroy Teshub in the future, but for the time being needs to be hidden to have time to grow away from the sight of the weather god and his allies, and instructs Impaluri to summon the Irširra deities. He entrusts the Irširra with taking him to the underworld and placing him on the shoulders of 2135:’s heroic king, will himself work the plow. (...) Ea, King of Wisdom, said to Kumarbi: “Why 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? (...) 2191:!”, Kumme being the city of Teshub. It has been pointed out that this explicit goal adds a personal dimension to the conflict. Both Hittite and Hurrian versions exist, though they are not direct translations of each other, which might indicate the myth was transmitted orally. Most likely its compilers were familiar with the 2026:, who implores him to meet with the other gods. Ea and Kumarbi as a result eventually grow displeased with him . The former sends a messenger to the underworld to discuss how to depose LAMMA with Nara-Napšara, a pair of primeval deities, and in the end he is seemingly defeated and subsequently subjugated by Teshub. 1066:, even though Hittite sources do indicate awareness of both of them as individual deities. He concludes the association between them should be understood as an example of what he deems “translation” of deities with similar positions meant to facilitate the understanding of different pantheons, rather than 370:. Kumarbi is portrayed in them as a scheming deity who raises various challengers to depose or destroy Teshub. His plans are typically successful in the short term, but ultimately the adversaries he creates are defeated by the protagonists. Further texts argued to also be a part of the cycle include the 2690:

from the head of Zeus. This proposal is also regarded as plausible by Ian Rutherford. Differences between the Kumarbi Cycle and theogony have also been pointed out: if the common interpretation that Alalu and Kumarbi are not related to Anu is accepted, kingship is not passed from father to son in the

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Anna Maria Polvani notes that he apparently presents Kumarbi and Teshub as equals. It has also been noted that this scene seemingly marks the beginning of Ea’s estrangement from Kumarbi, which eventually leads to him supporting Teshub against him in the Song of Ullikummi. Kumarbi is displeased about

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needs”, though he agrees that the label “Kumarbi Cycle” should be retained in scholarship for practical reasons to refer to myths which deal with the conflict between Kumarbi and Teshub. Erik van Dongen does not regard Polvani’s proposal as necessarily incorrect, though he states due to the state of

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to the narratives by having each of the plans appear to be successful in the short term. Typically they involve a new enemy set up by Kumarbi to battle Teshub. However, the adversaries are eventually defeated, though not necessarily destroyed. Harry Hoffner has noted that the myths appear to present

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as a logogram designating Kumarbi. Feliu points out many arguments in favor of interpreting Kumarbi as an agricultural god are based on circular reasoning, specifically on the assumption that if Dagan, closely associated with him, had agricultural character, so did he. However, Dagan was regarded as

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It is often assumed that Kumarbi was associated with grain. However, Lluís Feliu points out that the direct evidence for his supposed agrarian character is presently limited to the fact that the sumerogram NISABA was sometimes employed to write his name, and the identification of a plant he holds on

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perform this operation, and subsequently mend the head “like a garment” while apparently the river Tigris leaves through another, unspecified, route. Kumarbi is not fond of his newborn children, and demands to have Teshub (here referred to as NAM.ḪÉ, “abundance”) to be handed over to him so that he

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and Kumarbi, though due to the still imperfect understanding of Hurrian its contents remain uncertain. The main tablet has been dated to the first decades of the fourteenth century, but the composition might be older. Amir Gilan has described it as “one of the finest and most sophisticated works of

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has expressed skepticism over whether Greeks necessarily received all of the shared elements of the two myths directly from Kumarbi myths, and suggested they might have belonged to a Mediterranean cultural milieu. At the same time, he referred to the birth of Teshub from Kumarbi’s split skull as a

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to Awirraše”. The latter settlement was presumably located in western Syria. Further cult centers of Kumarbi mentioned in the Ugaritic texts include Kumma (or Kummi) and Uriga. The latter toponym has alternatively been interpreted as Urkesh. References to Kumarbi have also been identified in texts

2582:” might have resulted from adapting the Hurrian tradition about both Kumarbi and Anu being fathers of Teshub, with El playing the role of Kumarbi as Baal’s enemy and Dagan that of his ally. However, Mark S. Smith notes that El is not directly opposed to Baal, and eventually even mourns his death ( 2327:

does in other myths. This portrayal is considered unusual, though according to Noga Ayali-Darshan attempts to harmonize it with the more hostile role he plays in other myths, while present in scholarship, are not necessary. She argues that the myth was an adaptation of an otherwise unknown Syrian

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785; preserved on tablets KBo 8.86 and KUB 44.7) might represent a further section of the Kumarbi Cycle. It most likely describes a battle between Teshub and the deified sea, though due to imperfect understanding of Hurrian little is known about the details of its plot. Kumarbi is mentioned in a

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to take a secret subterranean route to summon the sea god for a meeting during which they will discuss their plans. The remaining surviving fragments outline Šauška’s preparation for a second confrontation with Ḫedammu, which presumably culminates in his defeat, described in the now lost ending.

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preserve an order of deities reflecting the succession described in this passage. The length of the reigns is most likely symbolic, and according to Gery Beckman in the light of the central themes of this work might be a reference to the nine months of human pregnancy. Kumarbi let Anu flee after

948:. Direct equations between Dagan and Kumarbi are absent from god lists, but other evidence in favor of identification of the two is available, including their similar position in the respective pantheons as the “fathers of gods” and especially the weather god, and their shared association with 2308:, in which case it would instead document the start of Teshub’s rise to power. Daniel Schwemer in a more recent study argues that a confrontation between Teshub and the sea might have been the final section of the Kumarbi Cycle, in the aftermath of which his kingship was firmly established. 667:). It is typically translated as “Kumarbi, the descendant of Alalu”. A further piece of evidence supporting the view are sections of treaties enumerating gods invoked as their divine witnesses, in which they could be listed in sequence. Both of them appear for example in the treaty between 1916:, who are invited to listen to the narrator’s song about the deeds of Kumarbi, and with an account the reigns of three “kings in heaven” are described, without the origin of any of them being mentioned. The first of the kings of the gods is Alalu, who after nine years is overthrown by his 1094:. He suggests that this equation would not necessarily contradict the fact the copy from Ugarit equates Kumarbi with Enlil, as the smaller size of the Hurrian pantheon necessitated using the same deities as translations of multiple Mesopotamian ones in god lists, as evident in the case of 500:

notes it shows similarities to Hurrian names from the third millennium BCE and on this basis proposes that it might refer to a settlement which existed in the early period of Hurrian history, poorly documented in textual sources. He suggests that its name in turn goes back to the Hurrian

794:, though according to Marie-Claude Trémouille this might simply be the result of its incomplete state of preservation. She therefore argues it can nonetheless be assumed this deity was also one of the children of Kumarbi and Anu. However, according to Gary Beckman’s recent treatment of 2367:. He suggests that this might further support classifying the text as part of the Kumarbi Cycle, as Ea learning about the outcome of the conflict between Kumarbi and Teshub could explain why his attitude towards the latter seemingly changes for the better through the individual myths. 2246:" residing in the underworld and recovers a primordial tool which was used to separate earth from heaven long ago, with which he plans to separate Ullikummi from Upelluri. Afterwards Teshub once again battles the giant. Presumably the composition ended with the weather god’s victory. 2547:

bound Anu" might be interpreted as a Babylonian counterpart of the succession of kings of the gods in the myths focused on Kumarbi, though he also noted that it most likely reflects a tradition which was well known among contemporaries of the author but was not directly preserved.

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in the commonly accepted sequence of Kumarbi myths, possibly forming the first half of the same narrative, and that the sea offered Kumarbi his daughter in the aftermath of his defeat at the hands of Teshub, though he notes that an alternate proposal is to place it before the

1696:, their themes, such as conflict over kingship in heaven, reflect Hurrian, rather than Hittite, theology. According to Alfonso Archi, they were transmitted in the beginning of the fourteenth century BCE, during a period of growing influence of Hurrian culture on the Hittites. 2131:(...) Ea began to say: “Why are you destroying mankind? They will not give sacrifices to the gods. They will not burn cedar and incense to you. If you destroy mankind, they will no longer worship the gods. No one will offer bread or libations to you any longer. Even Teššub, 2747:

in which Ouranos tasks Dagon (Dagan) with raising Damerous, a son he had with a concubine, might constitute a non-violent adaptation of the account of Teshub’s origin as a son of both Anu and Kumarbi in the Kumarbi Cycle, though Dagon does not supplant Ouranos as a ruler.

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In the beginning, the narrator praises Silver, crediting “wise men” as the source of information about him. Daniel Schwemer interprets him as the personification of the metal he represented. He is described as a son of a mortal woman and a god described as the “father of

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texts, and the logographic writing of both his name and that of Kumarbi as NISABA was likely an example of wordplay popular among scribes, which in this case relied on the close association between these two gods and on the fact that Nisaba’s name could function as a

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might depict Kumarbi, as well as other deities who appear in myths focused on him, which according to Alfonso Archi would indicate that as a “pan-Hurrian” deity he might have continued to be worshiped in eastern areas until the beginning of the first millennium BCE.

1241:, who states that while not entirely implausible, the proposal that Kumarbi is represented by a sumerogram in the inscription is impossible to prove. Beate Pongratz-Leisten tentatively refers to both Nergal and Kumarbi as possible identities of the deity of Urkesh. 1458:

sanctuary, where the depicted deities seemingly follow the order of such lists, he is most likely depicted on relief assigned number 40 in the conventional numbering in modern literature. Typically in ritual texts in enumerations of deities he follows Teshub and

251:. From the sixteenth century BCE onward, and possibly also earlier, Kumarbi and Enlil were viewed as equivalents, though they were not necessarily conflated with each other, and could appear as two distinct figures in the same myths. A trilingual version of the 720:, and the link between her and Kumarbi was a later development. However, the evidence associating Shalash with Kumarbi is also used as an argument in favor of continuity of her association with Dagan. In the Hurrian column of a multilingual edition of the 1973:

It is assumed that the ultimate outcome of the myth, while not preserved, was most likely favorable for Teshub. However, he was not yet granted kingship over the gods, and in a surviving passage seemingly expresses displeasure, cursing the older deities.

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The “Kumarbi Cycle” is a scholarly grouping of a number of myths focused on the eponymous god. It has been described as “nquestionably the best-known belletristic work discovered in the Hittite archives”. The individual texts were referred to with the

623:. Feliu’s criticism of this characterization is supported by Alfonso Archi, who points out the ear symbol is not used elsewhere, and might only represent a play on words referencing the scribal convention of using the name of dissimilar Hittite deity 1943:

Do not rejoice over your belly, for I have placed a burden in your belly. First, I have impregnated you with the mighty Storm-god. Second, I have impregnated you with the River Tigris, not to be borne. Third, I have impregnated you with the mighty

1909:, which makes it possible to translate the title literally as “song of departure”, and metaphorically as the “song of emergence” or “song of genesis”. The fragment also identifies a certain Ašḫapala as the scribe responsible for copying the text. 2681:. The existence of a relation between the two texts is widely accepted today. The castration of a sky god, and possibly also the swallowing of a rock in place of a deity, are presumed to be two elements of the myth of Kumarbi adopted by Greeks. 2033:

appears to indicate that Kumarbi was not necessarily always portrayed as seeking kingship for himself or his sons, as he also supports LAMMA. However, Harry Hoffner argues that it is not impossible that he was also regarded as a son of Kumarbi.

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as a part of the cycle is not universally accepted. The text does not explicitly refer to kingship among the gods or to the defeat of the eponymous figure, Silver, and the assumptions that it structurally resembled other myths belonging to the

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Other boys mock Silver because he was raised without a father. However, he is not actually an orphan, as his father has merely abandoned him. His mother eventually fearfully reveals to him that his father is Kumarbi, that his siblings are

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It has also been proposed that the fragment KUB 22.118 belongs to the Kumarbi Cycle. It alludes to intercourse between Kumarbi and the personified mountain Wāšitta. The interpretation of two frequently words frequently repeated in it,

1393:, in contrast with these from later sites such as Nuzi, and that other major deities, like Šimige, Kušuḫ or Šauška, are also not attested in them. The name Arip-Kumurwe, “Kumarbi gave (a child)”, is known from two sites, Mari and 342:

Multiple myths focused on Kumarbi are known. Many of them belong to the so-called Kumarbi Cycle, which describes the struggle for kingship among the gods between him and Teshub. The texts usually agreed to belong to it include the

728:, a goddess named Ašte Kumurbineve, literally “wife of Kumarbi”, appears instead. However, according to Aaron Tugendhaft she is one of the deities attested in it who would be considered “pure scholarly inventions” meant to mimic 572:, who similarly could be represented by the same sumerogram. One Anatolian example of the use of NISABA to designate Kumarbi has been identified in an offering list dealing with the deities worshiped in the Hittite city of 2632:, in contrast with Kumarbi in Hurrian religion. Since a direct transmission from a Hurrian source is considered implausible, Noga Ayali-Darshan suggests that both myths were transmitted to the respective cultures from the 1062:, Enlil makes a brief appearance to comment on Kumarbi’s plan to create the eponymous monster to destroy Teshub. Alfonso Archi additionally notes that the notion of equivalence between the two was seemingly unknown to the 1089:

error (unnecessary duplication of a sign), while the restoration of Kumarbi’s name relies on the presence of the signs KU.MA in the Hurrian section of the same entry, which might reflect the spelling of his name used in

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lacks a number of elements present in the Kumarbi Cycle: Demarous does not challenge the reign of Kronos in the way Teshub challenges Kumarbi, and no battles against monsters occur. He concluded that the Kumarbi Cycle,

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Anu, who forces him to flee to the “Dark Earth”, the underworld. Anu is in turn overthrown by his own cupbearer Kumarbi, described as “scion of Alalu”, who fought him after first serving him for nine years. Some of the

2763:, might echo a tradition involving Kumarbi, though he remarks the similarity between the Greek monster and Ullikummi or Ḫedammu is vague, and the respective Greek and Anatolian narratives do not parallel each other. 1336:, with one example being tablet A1T 15 which mentions a priest in his service, a certain Kabiya, though there is presently no indication that any of the structures discovered during excavations was dedicated to him. 2578:, but Daniel Schwemer points out that they are not identical, as Kumarbi actively instigates the conflict while El is a passive figure. Noga Ayali-Darshan additionally suggests that descriptions of Baal as “son of 1853:

identified tablet KUB 33.119 as a further section in 1950. Additional sections have been identified on KUB 48.97 + 1194/u. Further known fragments include KUB 36.31, KUB 36.1 and KBo 52.10. A short text written in

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addresses them as “mother” and “father” respectively. This description has been described as an “unexpected reversal of sexes”, but Mark Weeden notes that it might echo the Hurrian tradition about the birth of

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from Urkesh depicting a deity striding over a mountain range has also been described as a possible depiction of Kumarbi. It has been noted that it finds no close parallels among similar works of art known from

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being rebuked in front of other gods, and, possibly calling himself the son of Alalu, mentions the deity Ammezzadu in an unknown context while complaining about Ea’s words. He subsequently orders his servant

2339:(KUB 36.32 and KUB 36.55) among these belonging to the Kumarbi Cycle. The similarities include references to deities being placed inside someone, presumably Kumarbi, details of the accounts of the births of 2262:

over his adversaries, though it has also been interpreted as an example of a narrative focused on a “minor kingship” as Eltara does not appear in sequences of “kings in heaven” in other sources, which list

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is uniformly agreed to be beginning of the Kumarbi Cycle. The best known copy of the text is the tablet KUB 33.120, which is poorly preserved, with only around 125-150 lines out of original 350 surviving.

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succession involving master and servant rather than members of one family is not entirely unknown, and in addition to the account of Kumarbi’s overthrow of Anuy another example might be a section from the

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Kumarbi spits out some of Anu’s semen, which falls on the mountain Kanzura which becomes pregnant with Tašmišu instead, though this still leaves the remaining two children inside him, and he travels to

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and Teshub, in this passage designated by the epithet KA.ZAL. Following the weather god’s argument that the only safe way for him to leave Kumarbi’s body would be to split the skull of the latter, the

1085:, possibly also due to his presumed role as a “father of gods”. The theonym he restores as Ištaran is rendered logographically as KA.DI.DI rather than the expected KA.DI, which he argues represents a 232:. Kumarbi was also closely associated with other deities who were regarded as the "fathers of gods" in their respective pantheons. As early as in the eighteenth century BCE, he came to be linked with 7747: 306:, where he was worshiped in Azuḫinnu. Furthermore, he was incorporated into the Hittite pantheon, and as one of its members appears in texts from Hattusa, presumed to reflect the traditions of 2851:. The replacement has been described as “superficial”, and the narrative preserves details supporting identification of the protagonist with the latter god, such as a reference to the bulls 758:

You are the strong one, which I (praise), the bull calf of Anu! You are the strong one, which I (praise), your father Anu begot you, your mother Kumarbi brought you to life. For the city of

683:, seemingly involves two “dynasties” of deities competing for kingship. This assumption is nonetheless not universally accepted. An alternate interpretation is to see Alalu as the father of 384:, where he plays the role which originally belonged to Enlil. Myths focused on him are often compared to other narratives known from the tradition of other neighboring cultures, such as 635:

The underworld could be regarded as Kumarbi’s abode, as indicated for example by an incantation according to which water from a spring located under his throne “reaches the head of the

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to seek a solution. It is presumed that the reference to this city reflected the theological tradition known from the Syro-Hurrian milieu, according to which Kumarbi and its main god,

1652:, in the context of which Kumarbi could similarly be referred to as his mother. He states that whether this reflects a survival of a local belief connected to the worship of Teshub in 2496:

Christopher Metcalf suggests that the account of Kumarbi’s temporary role as a cupbearer might be derived from Mesopotamian tradition. He compares it to the legends about the rise of

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Early attestations of Kumarbi are also present in sources from Mari. Gernot Wilhelm argues that the oldest certain reference to him occurs in a tablet from this city inscribed with a

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original. A man named Hamsha informs his son, the eponymous protagonist, about actions this god plans to take, but their description is not preserved. Kumarbi is also mentioned in a

1898:, originally identified in 2007. As noted by Carlo Corti, the text is labeled in it as the song of GÁ✕È.A, which based on the information provided by the multilingual edition of the 471:

inscriptions, where it is rendered with the signs (DEUS)BONUS, “the good god”. The correct reading has been determined based on a syllabic spelling identified in an inscription from

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in such a context. However, it has been questioned if the multilingual editions of the Weidner god list can be considered an accurate source of information about Hurrian religion.

1558:. In other similar texts a comparable entry in the list is occupied by a deity named Apantu instead. However, Alfonso Archi suggests that in treaties with Syrian rulers the pair 2315:

is preserved on the tablet KBo 26.105, and relays how Kumarbi urges other deities to pay tribute to the eponymous deity after Teshub fails to defeat him, which results in a

2210:, where he spots an enormous stone which he deems to be a suitable candidate to impregnate to create a new opponent for Teshub. After a lacuna, the sea sends his messenger, 1033:

due to both of them being regarded as the “fathers of gods” in their respective pantheons. The tradition might have been older, possibly going as far back as the end of the

228:. They were regarded as enemies. In myths dealing with the conflict between them Kumarbi fathers various enemies meant to supplant the weather god, such as the stone giant 8126: 2254:

It is commonly assumed that fragmentary myth preserved on the tablet KBo 22.87 belongs to the Kumarbi Cycle. It describes the reign of a deity named Eltara, one of the “

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and Teshub, and the mention of impregnation by spittle. However, the form of the text differs, as the events are presented as a prophecy given by the eponymous beast (

282:, though it has been argued that his importance in the sphere of cult was comparatively minor. The oldest possible reference to him occurs in a royal inscription from 217:, though this view is not universally accepted and the evidence is limited. He was also associated with prosperity. It was believed that he resided in the underworld. 2477:

has suggested that victory of Teshub over Kumarbi and his allies in myths conventionally classified as parts of the Kumarbi Cycle might constitute an example of the

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deity Kumarma, known from sources from the tenth century BCE, is presumed to be a late form of Kumarbi. Attestations of this theonym are available exclusively from

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Apparently the initial emergence of Ḫedammu leads to a destructive confrontation between Teshub’s allies and Kumarbi which puts mankind into danger, which prompts

8319: 8274: 1389:. He is entirely absent from the earliest known Hurrian personal names from the Ur III and Old Babylonian periods, though it has been noted they usually were not 2558:, which also deals with a struggle for kingship among the gods. It has been argued that parallels exist between the portrayals of the relations between Kumarbi, 1736:), and describe him plotting new schemes meant to bring upon the defeat of the weather god. As noted by Daniel Schwemer, ancient authors introduced a sense of 940:. It has been proposed that Kumarbi’s character was in part influenced by him, or even that he originally developed as the Hurrian counterpart of this god. In 6964:"Ishtar seduces the Sea-serpent. A New Join in the Epic of Hedammu (KUB 36, 56+95) and its meaning for the battle between Baal and Yam in Ugaritic Tradition" 2422:, a “smoking mountain”, and that rest of the narrative, which is now lost, described her giving birth to another new opponent of Teshub through an eruption. 1566:

might correspond to Kumarbi and Shalash. At the same time, he notes that the sumerogram EN.LÍL was seemingly never used to designate him in offering lists.

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indicate that they might have been sung. However, it is not certain if they necessarily originated as oral compositions, even though the heavy reliance on

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instead suggested interpreting them as terms referring to gasping and suffocation, which has been adopted by a number of dictionaries of Hittite, such as

2258:” known from presumably related myths. His relation to Kumarbi remains unclear. It has been suggested that the text might deal with the final victory of 7721:

Hethitische Literatur: Überlieferungsprozesse, Textstrukturen, Ausdrucksformen und Nachwirken: Akten des Symposiums vom 18. bis 20. Februar 2010 in Bonn

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Hethitische Literatur: Überlieferungsprozesse, Textstrukturen, Ausdrucksformen und Nachwirken: Akten des Symposiums vom 18. bis 20. Februar 2010 in Bonn

2065:, and according to Alfonso Archi the myth most likely reflects the belief that a couple consisting of a deity and a mortal would have mortal offspring. 2691:

older myth. Furthermore, Kumarbi does not use a weapon to castrate Anu, but rather his teeth. Carolina López-Ruiz accepts that despite the differences

2397:, to begin to have contractions” is no longer accepted as this term also occurs in other texts in context which makes a link to pregnancy implausible. 2283:

damaged passage near the end of tablet KUB 44.7, though it is only possible to establish that he has a speaking role. It has also been argued that the

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As early as in the 1940s, arguments have been made that the Kumarbi Cycle contains mythologems which can be considered forerunners of these found in

2199:). Furthermore, both portray Kumarbi and the sea god as allies, and in both Šauška (IŠTAR) attempts to seduce the eponymous monsters to subdue them. 2718:, additional parallels have been pointed out between both of these works and the accounts of the reigns of Elyon, Ouranos and El in the writings of 2347:) to the god Ea. It might describe the conflict between Kumarbi and Teshub and their respective allies. Ian Rutherford proposes that the events of 7822:

Die Wettergottgestalten Mesopotamiens und Nordsyriens im Zeitalter der Keilschriftkulturen: Materialien und Studien nach den schriftlichen Quellen

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is selected to bring the tribute. Kumarbi is seemingly described positively in this case and acts as the counselor of the gods, similarly to how

1047:” might refer to Kumarbi. However, Enlil and Kumarbi are for the most part treated as two separate figures in Hurrian myths, for example in the 1230:, and based on other Hurrian evidence notes that the possibility that Nergal was meant cannot be ruled out. Doubts have also been expressed by 8295: 8250: 8136: 7931: 7830: 7809: 7728: 7662: 7631: 7606: 7543: 7452: 7425: 7398: 7334: 7006: 6975: 6873: 6846: 6797: 6704: 6675: 6640: 1202:

protect this temple. As for the one who destroys it, may the god Lubadaga destroy (him). May the (weather-god?) not hear his prayer. May the

6939: 2493:

in myths involving them, and has suggested that all of these narratives might symbolically represent times of hunger or other difficulties.

628:

a god of broadly understood prosperity, rather than specifically agriculture. Kumarbi himself was invoked in association with prosperity in

583:. Despite the different character of the two deities, there is also evidence for the use of Ḫalki’s name as a logogram to refer to Kumarbi. 403:, especially on the succession of divine rulers and on the character of Kronos. Further works argued to show similar influences include the 1356: 294:, though the correct reading of the name of the deity meant is a matter of scholarly debate. He is also already referenced in texts from 8773: 1948:. I have placed three frightful deities as a burden in your belly, and you will end up banging your head against the rocks of Mt. Tašša! 2624:) being selected to bring it. A single passage describing Astarte undressing additionally shows similarity to scenes from the myths of 2411:. However, this translation did not find universal support either. Alwin Kloekhorst proposes interpreting both terms as related to the 7958: 2583: 1316: 564:

for grain. Lluís Feliu based on the attestations of this writing from Anatolia instead suggests that it reflected a connection to the

1154:

was relatively minor and references to him in religious texts are relatively rare. Volkert Haas has argued that he originated in the

8167: 7770: 7697: 7516: 7359: 7168: 7137: 205:. He held a senior position in the Hurrian pantheon, and was described as the "father of gods". He was portrayed as an old, deposed 6757:"The Other Version of the Story of the Storm-god's Combat with the Sea in the Light of Egyptian, Ugaritic, and Hurro-Hittite Texts" 2636:. Daniel Schwemer similarly assumes that both of them were adaptations of the same hypothetical narrative originating in northern 1114: 7562: 7225:

Gilan, Amir (2021). "'Let Those Important Primeval Deities Listen'. The Social Setting of the Hurro-Hittite Song of Emergence".

1291:

from which evidence for the worship of Kumarbi is available is Ugarit. Hurrian offering lists from this city place him after a “

8377: 2726:

has proposed that Philo might have specifically relied on a source forming an intermediate stage between the Kumarbi Cycle and

2586:

1.5 VI). He nonetheless accepts that the scene of El naming Yam, who acts as Baal’s rival, can be compared with Kumarbi naming

1397:. An example is also known from Hattusa, though due to the state of preservation of the text the full name cannot be restored. 8284:"Material Evidence of Cult and Ritual at Tell Atchana, Ancient Alalakh: Deities of the Transitional Middle-Late Bronze Period" 8560: 565: 1741:

the two main characters and their allies in contrasting ways: Kumarbi is aided by figures linked to the underworld, such as

801:

In myths dealing with his conflict with Teshub, Kumarbi is also the father of various opponents of the weather god, such as

8925: 2390: 2279: 1788: 2485:

compared Kumarbi’s role as an antagonist seeking to overthrow the rule of another deity to those played by Mesopotamian

888:, a reference is made to a group of wandering deities referred to as the "Seven Eyes of Kumarbi", possibly analogous to 642:

A single Hittite text, KUB 59.66, mentions a “star of Kumarbi”, which Volkert Haas proposed identifying with the planet

2743:

merely represent different takes on a common mythological motif. More recently, it has proposed that the episode in P

2319:

apparently reaching even the sun and the moon. The text breaks off after due to lack of deities willing to volunteer

2187:

is focused on Kumarbi’s effort to destroy Teshub with the help of Ullikummi, a stone giant whose name means “Destroy

1970:

can devour or crush him. However, a stone is given to him as a substitute and he breaks his teeth trying to bite it.

8206:"Were Hittite Kings Divinely Anointed? A Palaic Invocation to the Sun-God and Its Significance for Hittite Religion" 2612:. They include a description of the sea covering the earth, a deity associated with grain (respectively Kumarbi and 9001: 8976: 8971: 8370: 2628:

and Ullikummi involving Šauška. The role assigned to Renenutet is regarded as unusual, as she was a minor deity in

2407: 2890:. The name is written without the divine determinative. The character is not present in the Mesopotamian original. 2864:

Alfonso Archi suggests that the reference to this river might indicate the myth takes place south or southwest of

2531:. It has been pointed out that one point in the latter myth kingship is seized by an unnamed “servant of heaven” ( 1244:

A temple found during excavations of Urkesh which remained in use from the third millennium BCE to the end of the

1138:

Kumarbi was one of the deities regarded as “pan-Hurrian”. As such, he was worshiped in all areas inhabited by the

8961: 2629: 1538:

In lists of divine witnesses in Hittite diplomatic texts Kumarbi is only attested twice, in the treaties between

1151: 8160:

Beiträge zur altorientalischen Archäologie und Altertumskunde: Festschrift für Barthel Hrouda zum 65. Geburtstag

1660:

and later imported into northern Syria is unknown. Amir Gilan has voiced support for the former interpretation.

1627:(Masuwari) attributed to the local king Hamiyata he appears alongside “king Ea”, according to Ilya Yakubovich a 912:. They were portrayed as his helpers in myths. However, the same group of deities could also be affiliated with 8986: 8956: 8951: 8680: 1352: 884:

and Teshub. In myths belonging to the Kumarbi is also aided by the deified sea, who acts as his counsellor. In

636: 2723: 1875: 1433:. Most of the ritual texts from Hattusa which mention him have a Hurrian background and likely originated in 8422: 1123: 746:

states that the weather god can thus be considered a descendant of both of the lines of gods present in the

2443:(KUB 8.63 + KBo 53.5), presumably adapted from Hurrian, casts Kumarbi in the role assigned to Enlil in the 489:

origin and can be translated as “he of Kumar”. While no such a toponym is attested in any Hurrian sources,

2215: 2177: 1668: 790:

was regarded as a sister of both Teshub and Tašmišu, she is not mentioned among Kumarbi’s children in the

8651: 6610: 2852: 2695:

represents Greek reception of the Kumarbi Cycle, but she notes that a closer parallel can be found in an

2616:) imploring other gods to pay tribute, and a goddess closely associated with a weather god (respectively 8981: 7883:"A New Join to the Hurro-Akkadian Version of the Weidner God List from Emar (Msk 74.108a + Msk 74.158k)" 2506: 1895: 976: 2643: 8910: 8753: 1728:

The core theme of myths grouped under the label of "Kumarbi Cycle" are Kumarbi’s attempts to dethrone

1713:. The Hurrian word corresponding to this sign is unknown, while in Hittite it was most likely read as 209:, though this most likely did not reflect factual loss of the position of the head of the pantheon in 8966: 8465: 7924:

The Ugaritic Baal Cycle. Volume I. Introduction with Text, Translations and Commentary of KTU 1.1-1.2

1966: 1276:

The tooth wails! The tooth sounds out! They (the teeth) cry out to mother Pidenḫi, to father Kumarbi!

1268:

text, dated to roughly 1700 BCE. In an incantation, he is mentioned alongside Pidenḫi, an epithet of

1258: 1034: 889: 8748: 1505: 1231: 490: 8646: 7161:Šapal tibnim mû illakū: studies presented to Joaquín Sanmartín on the occasion of his 65th birthday 2652: 2467: 2418:, which occurs in words related to smoke. On this basis he suggests that Wāšitta was a personified 2111: 1819: 1685: 1616: 1591: 1405: 1337: 1191: 1004: 815: 629: 468: 274:

The worship of Kumarbi is attested from sites located in all areas inhabited by the Hurrians, from

2106: 810: 8818: 8313: 8268: 8107: 8099: 8058: 7910: 7776: 7522: 7287: 7279: 7238: 7207: 7108: 7061: 7053: 6920: 6597: 6556: 6513: 2670: 2528: 2412: 2207: 1155: 688: 502: 214: 178: 8329:"The Hittite 'Theogony' or Song of Going Forth (CTH 344): Stratification of Mythical Traditions" 1500: 1284:. However, it is not certain why Kumarbi and Shalash would be invoked in connection with teeth. 742:

was regarded as a son of Kumarbi, conceived after he bit off and swallowed the genitals of Anu.

663:. A direct statement confirming this relation has been identified in the text KUB 33.120 (I 19: 2430:

A reference to Kumarbi has been identified in a fragment of the Hurrian version of the myth of

1725:

might further support the possibility that the discovered versions were meant to be performed.

513: 8930: 8393: 8350: 8301: 8291: 8256: 8246: 8225: 8173: 8163: 8142: 8132: 8091: 8050: 7954: 7937: 7927: 7902: 7869: 7836: 7826: 7805: 7766: 7734: 7724: 7703: 7693: 7668: 7658: 7637: 7627: 7602: 7577: 7549: 7539: 7512: 7487: 7458: 7448: 7431: 7421: 7404: 7394: 7365: 7355: 7330: 7271: 7199: 7174: 7164: 7143: 7133: 7100: 7045: 7012: 7002: 6981: 6971: 6950: 6912: 6879: 6869: 6852: 6842: 6803: 6793: 6776: 6743: 6710: 6700: 6671: 6646: 6636: 6589: 6548: 6505: 2673:

in particular, and more broadly between the succession of “kings in heaven” and the reigns of

2523: 2444: 2223: 2211: 2141: 1939:

defeating him, though only after biting off and swallowing his genitals. Anu then taunts him:

1681: 1656:, possibly though not necessarily tied to Mitanni royal ideology, or a tradition preserved in 1312: 1186:. It has been argued that a reference to him might already occur in a building inscription of 1179: 1055:

are among the deities invited by the narrator to listen to the story of Kumarbi, while in the

858: 771: 694: 573: 556: 547:

and related dialects Dagan’s name was a homophone of the word for grain, with both written as

532:

According to Alfonso Archi, in a number of Hurrian texts Kumarbi’s name is represented by the

448: 389: 1484: 1214:

The deity presumed to be Kumarbi by a number of authors is designated in this context by the

836:) before the name of Ḫedammu, but not Silver. Both of them are also described with the terms 798:, the text explicitly states that the eponymous god was impregnated with only three deities. 8915: 8828: 8713: 8580: 8575: 8540: 8417: 8412: 8340: 8217: 8083: 8040: 8015: 7894: 7861: 7797: 7758: 7504: 7479: 7470:

López-Ruiz, Carolina (2006). "Some Oriental Elements in Hesiod and the Orphic Cosmogonies".

7386: 7263: 7230: 7092: 7037: 6904: 6768: 6735: 6692: 6663: 6581: 6540: 2780: 2539:

to refer to heaven. Lambert also stated that an expository text referring to “"the day when

2398: 2023: 2019: 2007: 1923: 1855: 1850: 1689: 1620: 1520: 1492: 1439: 1265: 1147: 1074: 1027: 980: 945: 909: 901: 838: 825: 721: 607:, “lord”. In myths he was portrayed as an old deposed king of the gods, replaced by his son 600: 486: 279: 252: 245: 210: 206: 114: 29: 1455: 1299:(otherwise absent from Hurrian tradition). This sequence corresponds to the enumeration of 616: 311: 8996: 8920: 7748:"Kingship in Heaven in Anatolia, Syria and Greece. Patterns of Convergence and Divergence" 2820: 2719: 2700: 2497: 2452: 1961:, were regarded as analogous. He apparently discusses the best course of action with Anu, 1543: 1426: 1390: 1252:, a type of offering pit, from the same site might have also been linked to him. A unique 1183: 1023: 937: 416: 408: 287: 8155: 2655:

showing the castration of Ouranos, a Greek myth possibly influenced by the Kumarbi Cycle.

1077:

from Ugarit in addition to equating Kumarbi with Enlil also presents him as analogous to

8288:

From the treasures of Syria: essays on art and archaeology in honour of Stefania Mazzoni

7329:. Handbook of Oriental Studies. Section 1: The Near and Middle East (in German). Brill. 971:”. However, this assumptions rests on the proposed reading of a single inscription from 8991: 8808: 8698: 7690:

Akten des IV. Internationalen Kongresses für Hethitologie: Würzburg, 4.-8. Oktober 1999

2648: 2637: 1858:, KUB 47.56, is presumed to be a possible variant of the same myth due to a mention of 1535:” (Eltara, Nabira, Minki, Tuḫuši, Ammunki and Awannamu), Teshub, mountain gods and Ea. 1430: 996: 929: 766:

Noga Ayali-Darshan notes the relationship between Kumarbi and Teshub was portrayed as “

733: 732:

pairs of major gods and their wives with etymologically related names, such as Anu and

444: 237: 8470: 8243:

Pax Hethitica: studies on the Hittites and their neighbours in honour of Itamar Singer

7850:"The Storm-Gods of the Ancient Near East: Summary, Synthesis, Recent Studies: Part II" 1362:

Kumarbi was also worshiped further east in Azuḫinnu, a city located in the kingdom of

967:. It is also sometimes assumed Kumarbi could be outright referred to as “Dagan of the 467:), vocalized respectively as Kumarbi and Kumarwi. A late variant, Kumarma, appears in 298:

from the early second millennium BCE. Further attestations are available from Ugarit,

8945: 8520: 8427: 8205: 8111: 8062: 8008:"Gods on clay: Ancient Near Eastern scholarly practices and the history of religions" 7914: 7780: 7526: 7291: 7242: 7065: 6739: 6601: 6560: 2606: 2255: 2243: 2101:, a voracious sea monster. He is conceived after Kumarbi meets with the deified sea ( 2062: 1913: 1899: 1722: 1587: 1539: 1532: 1351:, who he refers to as Il Imari (“the god of Emar”) following the earlier proposal of 1253: 1236: 1223: 893: 829: 767: 596: 495: 291: 8661: 8565: 8480: 7953:. Dresdner Beiträge zur Hethitologie. Vol. 27. Wiesbaden: Harrassowitz Verlag. 2844: 2328:

composition, and Kumarbi was placed in a positive role which originally belonged to

2239: 1945: 1762: 1709:

SÌR, “song”, a designation also used for Hittite compositions about the exploits of

1468: 1460: 1324: 775: 102: 7499:

Metcalf, Christopher (2021). "Tales of Kings and Cup-Bearers in History and Myth".

2682: 2515: 2482: 2472: 1824: 1814: 1693: 1664: 1547: 1410: 1394: 1379: 1342: 1327:. A Hurrian incantation, KTU 1.44 (RS 1.007), mentions that he was worshiped “from 1190:, a local ruler of this city during the times of either the Akkadian Empire or the 1000: 751: 743: 672: 620: 592: 63: 8778: 8733: 8515: 8505: 8186: 7988: 7969: 7252:"The Hittite Version of the Hurrian Kumarbi Myths: Oriental Forerunners of Hesiod" 2785: 2625: 2617: 2340: 2320: 2088: 2074: 2015: 2006:) is meant, and Alfonso Archi suggests that the name is a logographic writing of 1805: 1754: 1640: 1525: 1371: 963: 960:, the cult center of Dagan, is mentioned as a city associated with Kumarbi in the 853:

Like all other major Hurrian gods, Kumarbi was believed to be served by a divine “

806: 787: 783: 508:, “to pile up”. Examples of other analogously structured Hurrian theonyms include 362: 133: 125: 119: 106: 8019: 7655:

Kulturlandschaft Syrien: Zentrum und Peripherie. Festschrift für Jan-Waalke Meyer

7596: 7324: 7306: 7127: 6816: 6685:

Archi, Alfonso (2020). Francia, Rita; Pisaniello, Valerio; Torri, Giulia (eds.).

2714:

As an extension of discussion of the possible influence of the Kumarbi Cycle and

2202:

In the beginning of the composition, Kumarbi devises a new plan and travels from

2061:”, presumed to be Kumarbi. Silver’s name is written without the so-called divine 1928: 1444: 892:. The circle of deities associated with him additionally included the so-called “ 8823: 8615: 8087: 7081:"The Hittite Song of Going Forth" (CTH 344): A Reconsideration of the Narrative" 6544: 6531:

Archi, Alfonso (2007). "Transmission of Recitative Literature by the Hittites".

2579: 2431: 2329: 1476: 1418: 1304: 1292: 1203: 1163: 1086: 941: 925: 729: 713: 540: 385: 295: 233: 202: 158: 8221: 7865: 7483: 7096: 7024:

Dinçol, Belkis; Dinçol, Ali; Hawkins, J.D.; Peker, Hasan; Öztan, Aliye (2015).

2168: 8864: 8666: 8625: 8600: 8570: 8550: 8500: 8345: 8328: 7762: 7508: 7445:

Following the Man of Yamhad: settlement and territory at old Babylonian Alalah

7390: 7234: 7041: 7016: 6985: 6883: 6772: 6714: 2837: 2816: 2595: 2567: 2555: 2486: 2478: 2451:

focused on the flood hero in a text presumed to be a healing ritual of “Hurro-

2448: 2439: 2394: 2316: 2146: 1993: 1917: 1706: 1636: 1635:. He is also mentioned alongside Tipariya, a wine god, in an inscription from 1624: 1604: 1434: 1386: 1296: 1215: 1198:

Tiš-atal, endan of Urkiš, built the temple of the god Kumarbi(?). May the god

1150:

in the east. However, it has been argued that his importance in the sphere of

1103: 1082: 1078: 1067: 1039: 933: 880:

as the deity playing this role, but he is better attested in association with

877: 863: 533: 472: 394: 380: 336: 332: 323: 307: 268: 8460: 8354: 8305: 8260: 8229: 8095: 8054: 7906: 7873: 7738: 7672: 7641: 7581: 7553: 7491: 7462: 7435: 7408: 7383:

Audias fabulas veteres. Anatolian Studies in Honor of Jana Součková-Siegelová

7275: 7203: 7178: 7104: 7049: 6954: 6916: 6856: 6807: 6780: 6747: 6650: 6593: 6552: 6509: 2806:, was not regarded as hostile unlike that between Kumarbi and his son Teshub. 2231: 1770: 881: 712:

could be viewed as the spouse of Kumarbi. She was originally associated with

624: 569: 378:, and other fragmentary narratives. Kumarbi also appears in an adaptation of 8813: 8788: 8177: 8146: 7941: 7840: 7707: 7369: 7147: 6686: 2613: 2609: 2587: 2571: 2511: 2490: 2456: 2163: 1750: 1710: 1551: 1414: 1281: 1187: 1119: 1058: 802: 676: 524:

and as such cannot be considered another structurally Kumarbi-like theonym.

428: 229: 129: 8620: 8555: 8510: 7898: 7026:"Two new inscribed Storm-god stelae from Arsuz (İskenderun): ARSUZ 1 and 2" 6696: 6585: 1783:

The five myths conventionally considered to be a part of the cycle are the

1766: 1758: 1472: 1227: 1207: 1095: 517: 6908: 6817:"Pantheon A. II. Bei den Hethitern · Pantheon A. II. In Hittite tradition" 6667: 543:. Archi assumes both of these scribal conventions had the same origin. In 8874: 8783: 8738: 8630: 8455: 8407: 8045: 7717:"Ea and the Beast. The Hittite Text and its relation to the Greek Poetry" 2865: 2752: 2665: 2559: 2536: 2521:

Parallels between Kumarbi’s ascent to kingship and the Mesopotamian myth

2360: 2324: 2235: 2219: 2124: 2102: 1962: 1746: 1737: 1464: 1308: 1199: 1143: 1139: 1063: 968: 821: 668: 578: 561: 544: 399: 275: 260: 168: 8103: 8071: 7801: 7211: 7112: 7057: 6949:. Roma: Istituto di Studi sulle Civiltà dell'Egeo e del Vicino Oriente. 6940:"The so-called "Theogony" or "Kingship in Heaven". The name of the Song" 6924: 6892: 6517: 2947: 2945: 2943: 2287:

might have influenced the portrayal the eponymous being his ally in the

220:

Multiple Hurrian deities were regarded as Kumarbi's children, including

213:, but only a mythological narrative. It is often assumed that he was an 8879: 8859: 8849: 8610: 8605: 8585: 8545: 8495: 8485: 7187: 7080: 7025: 6493: 2798:

However, the relation between Dagan and the corresponding weather god,

2760: 2674: 2621: 2419: 2002: 1794: 1718: 1657: 1643:

with established “the land of the good god and Tipariya”. A stele from

1612: 1599: 1595: 1583: 1579: 1515: 1363: 1333: 1269: 1245: 1171: 1044: 949: 843: 709: 509: 432: 328: 319: 314:

sanctuary. In the first millennium BCE he continued to be worshiped in

303: 299: 241: 88: 7283: 8894: 8889: 8844: 8743: 8708: 8656: 8595: 8590: 8490: 8450: 7251: 2848: 2840: 2756: 2708: 2696: 2687: 2660: 2633: 2563: 2552: 2544: 2332:

instead, despite the difference between their respective characters.

2259: 2203: 2098: 2070: 2058: 2011: 1954: 1935: 1777: 1774: 1729: 1653: 1649: 1628: 1623:, which mention him in relation with prosperity. In three texts from 1563: 1555: 1531:

festival. The ritual text KUB 45.28+ mentions Kumarbi alongside the “

1496: 1451: 1367: 1328: 1219: 1175: 1159: 1131: 1127: 1052: 1043:

which describes a deity whose name is not preserved as the “Enlil of

1019:, and rules out a reference to Hurrians or Kumarbi being the intent. 957: 913: 873: 869: 854: 833: 779: 759: 739: 725: 643: 608: 536: 412: 283: 256: 221: 110: 98: 41: 8362: 8283: 8028: 8007: 7882: 7849: 7820: 7789: 7716: 7681: 7650: 7378: 6994: 6963: 6947:

VI Congresso Internazionale di Ittitologia: Roma, 5-9 settembre 2005

6834: 6756: 6723: 1174:. In sources from the last of these sites, he is commonly linked to 1007:

and Alfonso Archi. However, Lluís Feliu argues it should be read as

520:

is a further example, his name was originally spelled as Aštabil in

259:

presents both Kumarbi and Enlil as the equivalents of the local god

7267: 7156: 6995:"The Hurritic Myth about Sausga of Nineveh and Hasarri (CTH 776.2)" 6628: 6569: 1475:. However, in a similar list dealing with the worship of Teshub in 1037:. Lluís Feliu proposes that a damaged line from the later god list 944:

the identification of these two gods has been first pointed out by

8884: 8869: 8703: 8688: 8238: 7036:. British Institute at Ankara, Cambridge University Press: 59–77. 4291: 4289: 2887: 2803: 2642: 2459:

myth instead. It is known from two tablets, KUB 8.62 and Bo 5700.

2455:” background, in the past sometimes classified as a fragment of a 2356: 2264: 2227: 2188: 2167: 2132: 1958: 1894:. It was established based on new joins to the texts, including a 1859: 1742: 1644: 1575: 1559: 1404: 1288: 1248:

empire has been interpreted as possibly dedicated to Kumarbi. The

1113: 1030: 972: 953: 660: 315: 248: 148: 78: 45: 2886:

Akkadian: “fifty”, as pointed out by Gary Beckman an epithet of

2535:), in a passage which, while written in Akkadian, uses a Hurrian 2242:’s suggestion. Ea subsequently consults Enlil, Upelluri and the " 2195:. In both myths, the challengers are addressed as “substitutes” ( 1753:

or the Irširra deities, while Teshub by heavenly deities such as

1487:, he received offerings alongside other deities belonging to the 310:. A depiction of him has been identified among the gods from the 240:

in the Bronze Age. Both of them were associated with the goddess

8854: 7792:. In Matthiae, Paolo; Pinnock, Frances; D’Andrea, Marta (eds.). 2799: 2678: 2575: 2434:, though it is not known what role he played in this narrative. 1375: 1348: 1300: 1167: 1091: 1016: 717: 679:

of Wilusa. The myth establishing the relation between them, the

595:

has interpreted this as an indication that he was regarded as a

521: 440: 264: 8366: 7601:. Studies in Ancient Near Eastern Records (SANER). De Gruyter. 6615:. Leiden, Istanbul: The Netherlands Institute for the Near East 5796: 5794: 3560: 3558: 2847:

in the Hittite translation, but the deity meant was originally

2669:. Comparisons have been made between the roles of Kumarbi and 1732:. The individual texts frequently characterize him as cunning ( 8693: 8082:(2). Vandenhoeck & Ruprecht (GmbH & Co. KG): 330–356. 8072:"The Good God, the Wine-god and the Storm-god of the Vineyard" 2540: 2268: 1878:. However, the first translation of the text was published as 1863: 1590:, Kumarbi apparently retained a degree of relevance well into 1480: 1370:. The local pantheon was apparently jointly headed by him and 1099: 750:. Due to the circumstances of the weather god’s conception, a 684: 397:. It is also commonly assumed that they were an influence on 225: 5473: 5471: 4830: 4828: 4612: 4610: 2551:

Comparisons have been made between the Kumarbi Cycle and the

2234:, trapping her inside. Teshub eventually secures the help of 2010:. In the beginning of the narrative, LAMMA manages to defeat 698:

focused on a nameless figure seemingly labeled as a servant (

8239:"West Semitic god El in Anatolian Hieroglyphic transmission" 7091:(1). Vandenhoeck & Ruprecht (GmbH & Co. KG): 23–84. 6266: 6264: 6262: 5446: 5444: 4695: 4693: 774:. The other children of Kumarbi conceived the same way were 639:”, though he was not an underworld god in the strict sense. 6903:. Presses Universitaires de France, Editions Belin: 31–48. 6893:"A Hurrian Ritual Against Tootache: a Reanalysis of Mari 5" 5757: 5755: 5753: 4465: 4463: 3663: 3661: 3293: 3291: 3289: 3287: 3285: 3283: 1437:. In offering lists, he belonged to the circle of deities ( 1417:

treaty, which mentions Kumarbi among the divine witnesses.

1222:. Alfonso Archi agrees that the logogram might designate a 1158:

area. References to him have been identified in texts from

7653:. In Becker, Jörg; Hempelmann, Ralph; Rehm, Ellen (eds.). 7501:

Gods and Mortals in Early Greek and Near Eastern Mythology

7227:

Gods and Mortals in Early Greek and Near Eastern Mythology

6835:"Primordial Obstetrics. "The Song of Emergence" (CTH 344)" 6724:"Baal, Son of Dagan: In Search of Baal's Double Paternity" 6494:"Translation of Gods: Kumarpi, Enlil, Dagan/NISABA, Ḫalki" 6165: 6163: 5934: 5932: 5907: 5905: 5407: 5405: 5296: 5294: 5292: 5290: 5288: 5246: 5244: 5026: 5024: 4558: 4556: 4504: 4502: 4390: 4388: 3701: 3699: 3697: 2976: 2974: 2972: 7157:"Concerning the Etymology of Enlil: the An=Anum Approach" 6051: 6049: 6021: 6019: 5560: 5558: 5368: 5366: 5364: 5362: 5360: 5323: 5321: 5275: 5273: 5271: 5152: 5150: 4920: 4918: 4803: 4801: 4716: 4714: 4712: 4710: 4708: 4627: 4625: 4531: 4529: 4211: 4209: 3812: 3810: 3624: 3622: 3336: 3334: 3332: 3330: 1347:

additionally tentatively suggests that the city deity of

991:. The proposal that the epithet should be interpreted as 6150: 6148: 6036: 6034: 5219: 5217: 5215: 5213: 5101: 5099: 4893: 4891: 4680: 4678: 4676: 4643: 4133: 4131: 4129: 4127: 4125: 3684: 3682: 3680: 3678: 3676: 3609: 3607: 3579: 3577: 3575: 3573: 3427: 3425: 3423: 3421: 3419: 3270: 3268: 2951: 2913: 2911: 2909: 2907: 2351:

might be placed in the cycle either directly before the

591:

Hurrian texts refer to Kumarbi as the “father of gods”.

6790:

The Phoenician history of Philo of Byblos: a commentary

4963: 4961: 4959: 4957: 4597: 4595: 4076: 4074: 4013: 4011: 4009: 4007: 3994: 3992: 3892: 3890: 3877: 3875: 3873: 3473: 3471: 3469: 3467: 3442: 3440: 3406: 3404: 3367: 3365: 3363: 3361: 3231: 3229: 3168: 3166: 3164: 3162: 3125: 3123: 3121: 3119: 3117: 3104: 3102: 3100: 3051: 3049: 3047: 3045: 3005: 3003: 3001: 2930: 2928: 2926: 1996:

LAMMA. It is considered improbable that a Mesopotamian

8014:. Cambridge: Cambridge University Press. p. 164. 4148: 4146: 3967: 3965: 3594: 3592: 2711:, a figure in this context described as his ancestor. 2510:, in which he similarly overthrows the fictional king 2389:, is a matter of dispute, and the early assumption of 1905:

can be interpreted as a writing of the Hittite phrase

1594:

times alongside two other originally Hurrian deities,

552: 464: 456: 263:. A tentative restoration of a bilingual version from 8156:"Kumme und *Kumar: Zur hurritischen Ortsnamenbildung" 6688:

Scritti di Alfonso Archi sulla religione degli Ittiti

4228: 4226: 4224: 3020: 3018: 2827:, which Mark Weeden suggests translating as “mummy”. 1378:

linked to this location he is preceded by the deity

1011:

based on a reference to a similar epithet of Dagan,

999:, and subsequently found support of authors such as 224:, who he conceived after biting off the genitals of 8903: 8837: 8801: 8766: 8726: 8679: 8639: 8533: 8443: 8436: 8400: 8286:. In Ciafardoni, Paola; Giannessi, Deborah (eds.). 7790:"Kura, Youthful Ruler and Martial City-God of Ebla" 7262:(1). Archaeological Institute of America: 123–134. 2815:The term used is specifically an otherwise unknown 2053:, while considered plausible, is only conjectural. 174: 164: 154: 144: 139: 94: 84: 74: 69: 59: 51: 37: 32:, "father of the gods", god of prosperity and grain 21: 6891:Campbell, Dennis R.M.; Fischer, Sebastian (2018). 6504:(4). GBPress - Gregorian Biblical Press: 319–336. 1684:. Myths focused on him are known chiefly from the 439:. A byform, Kumurwe, is attested in sources from 318:, and as one of its deities he is attested in the 2393:, who assumed they can be translated as “to have 2097:, Kumarbi fathers a new opponent meant to defeat 995:, “of the Hurrians”, has originally been made by 516:(“he of Ḫiriḫi”). While it has been argued that 7624:Divine epithets in the Ugaritic alphabetic texts 7503:. Cambridge University Press. pp. 154–168. 4442: 4295: 4280: 4268: 4256: 4244: 4200: 4188: 2127:to rebuke both factions in the divine assembly: 2105:) and decides to have a child with his daughter 1890:as well. More recent publications use the title 1382:, who might have been the city god of Azuḫinnu. 1280:It has been suggested that it was meant to cure 267:might also indicate he could be associated with 6897:Revue d'Assyriologie et d'archéologie orientale 4331: 4319: 4307: 2601:Similarities have been pointed out between the 2129: 1941: 1867:literature to survive from the Hittite world.” 1274: 1196: 756: 8010:. In Grafton, Anthony; Most, Glenn W. (eds.). 6629:"The West Hurrian Pantheon and Its Background" 6570:"Orality, Direct Speech and the Kumarbi Cycle" 2877:The name is typically translated into English. 2751:Ian Rutherford has proposed that an anonymous 2594:. He also notes both narratives take place on 1210:, (and) the storm-god(?) him who destroys it. 8378: 6631:. In Collins, B. J.; Michalowski, P. (eds.). 6241: 6229: 6217: 6205: 6181: 5812: 5800: 5773: 3801: 3564: 3259: 2172:A possible representation of scenes from the 1319:1.110, a description of a type of sacrifice ( 754:(KUB 47.78) refers to Kumarbi as his mother: 8: 8131:. Warminster, England: Aris & Phillips. 2022:by Kumarbi and Ea. He ignores the advice of 1385:Kumarbi’s name is not common in the Hurrian 1026:Kumarbi also started to be equated with the 936:. The association goes back at least to the 632:inscriptions from the first millennium BCE. 7538:. Atlanta: Society of Biblical Literature. 6945:. In Archi, Alfonso; Francia, Rita (eds.). 6609:Archi, Alfonso (2011). "The Gods of Ebla". 4454: 3652: 3640: 1518:. She precedes him in instructions for the 850:, which designated non-supernatural kings. 736:. In myths Kumarbi appears without a wife. 8723: 8676: 8636: 8530: 8440: 8385: 8371: 8363: 8318:: CS1 maint: location missing publisher ( 8273:: CS1 maint: location missing publisher ( 7651:"Ein Hurriter wird geboren... und benannt" 7192:Zeitschrift für Papyrologie und Epigraphik 6474: 6462: 6450: 6438: 6426: 6414: 6402: 6390: 6378: 6366: 6330: 6318: 6010: 5998: 5986: 5974: 5962: 5950: 5923: 5896: 5884: 5872: 5860: 5824: 5732: 5708: 5696: 5477: 4846: 4834: 4616: 4104: 3777: 3765: 3537: 3525: 3513: 2518:after serving as his cupbearer or a time. 1992:, is focused on a deity designated by the 983:, mentions the sacrifice he made to Dagan 762:I summon him, Teššop, for the pure throne. 8344: 8333:Journal of Ancient Near Eastern Religions 8210:Journal of Ancient Near Eastern Religions 8044: 7854:Journal of Ancient Near Eastern Religions 7472:Journal of Ancient Near Eastern Religions 6761:Journal of Ancient Near Eastern Religions 6270: 6253: 4493: 3667: 3297: 2980: 2963: 1295:” (a “generic ancestor of the gods”) and 928:, the head god of the pantheon of inland 236:, the head god of the pantheon of inland 6728:Journal of the American Oriental Society 5938: 5911: 5761: 5384: 5030: 4819: 4807: 4792: 4780: 4744: 4469: 4379: 4367: 3816: 3705: 3247: 3208: 3079: 2686:“template” for the myth of the birth of 979:, in which Šunuḫru-ammu, a ruler of the 868:. His name was derived from the toponym 828:. The text places the so-called “divine 659:It is assumed that Kumarbi’s father was 415:theogonies, such as that known from the 8012:Canonical Texts and Scholarly Practices 7951:Religions of Second Millennium Anatolia 6633:Beyond Hatti: a tribute to Gary Beckman 6294: 6139: 6127: 6115: 6103: 6091: 6079: 6067: 6055: 6025: 5660: 5648: 5636: 5624: 5612: 5600: 5588: 5576: 5564: 5549: 5525: 5513: 5501: 5489: 5450: 5435: 5423: 5411: 5396: 5372: 5351: 5339: 5327: 5300: 5279: 5262: 5250: 5204: 5180: 5168: 5156: 5129: 5090: 5078: 4924: 4870: 4732: 4720: 4699: 4667: 4574: 4562: 4547: 4535: 4520: 4508: 4481: 4418: 4394: 4215: 4176: 4137: 4116: 3741: 3688: 3628: 3613: 3583: 3458: 3431: 3340: 3321: 3235: 3153: 3036: 2917: 2903: 2772: 1882:. It has been variously referred to as 782:, known by the Hurrians under the name 8311: 8266: 7825:(in German). Wiesbaden: Harrassowitz. 6691:. Rome: Sapienza Università Editrice. 6354: 4991: 4979: 4897: 4882: 4655: 4631: 4092: 4080: 3274: 3009: 2934: 2755:stating that Kronos was the father of 1912:The myth begins with an invocation of 1602:. All three of them are attested in a 603:was high, as reflected by his epithet 18: 8162:(in German). Wiesbaden: Harrasowitz. 7657:(in German). Münster: Ugarit-Verlag. 7420:. Winona Lake, Indiana: Eisenbrauns. 6342: 6306: 6193: 6169: 6154: 6040: 5848: 5836: 5785: 5744: 5720: 5684: 5672: 5462: 5312: 5235: 5223: 5192: 5141: 5117: 5105: 5066: 5054: 5042: 5015: 5003: 4967: 4948: 4936: 4909: 4858: 4768: 4756: 4684: 4601: 4406: 4355: 4343: 4232: 4065: 4053: 4041: 4029: 4017: 3998: 3983: 3971: 3956: 3944: 3932: 3920: 3908: 3896: 3881: 3840: 3753: 3729: 3717: 3598: 3549: 3501: 3489: 3477: 3446: 3410: 3395: 3383: 3371: 3352: 3220: 3172: 3141: 3129: 3108: 3091: 3055: 3024: 2992: 1429:who also came to be worshiped in the 1374:. In some of the offering lists from 7: 7682:"The Song of the Sea (SA A-AB-BA SIR 7326:Geschichte der hethitischen Religion 6282: 5537: 4586: 4430: 4164: 4152: 3864: 3852: 3828: 3789: 3309: 3196: 3184: 3067: 2116:. Their offspring is described as a 1688:, and most of them are preserved in 1182:already known from sources from the 924:Kumarbi was closely associated with 716:, as already attested in texts from 8029:"Foreigners and Religion at Ugarit" 7385:. Leiden: Brill. pp. 165–177. 2226:-like being. They first take it to 2120:(“substitute”, “rival”) of Teshub. 1692:translations. However, as noted by 1667:, it is sometimes assumed that the 1514:rituals, Kumarbi appears alongside 1218:KIŠ.GAL, normally used to refer to 920:Kumarbi and other “fathers of gods” 7987:Trémouille, Marie-Claude (2011a), 7379:"The Story of Wāšitta and Kumarbi" 7188:"ΕΚΘΟΡΕΙΝ and the Derveni Papyrus" 2543:bound the king, the day when king 2311:A possible additional fragment of 1639:which states that the weather god 1355:, might have been understood as a 302:, and from the eastern kingdom of 14: 7989:"Šauška, Šawuška A. Philologisch" 7968:Trémouille, Marie-Claude (2011), 7563:"The god Eltara and the Theogony" 7198:. Dr. Rudolf Habelt GmbH: 17–27. 7129:The god Dagan in Bronze Age Syria 1680:Kumarbi played a central role in 1323:), Kumarbi instead appears after 809:and Silver. Ḫedammu’s mother was 7598:Religion and Ideology in Assyria 7595:Pongratz-Leisten, Beate (2015). 6740:10.7817/jameroriesoci.133.4.0651 6734:(4). American Oriental Society. 1874:has originally been proposed by 1178:(Tell Mozan), a city located in 331:inscriptions from sites such as 327:rituals. He is also attested in 7570:Studi micenei ed egeo-anatolici 7381:. In Velhartická, Šárka (ed.). 7354:. Atlanta, GA: Scholars Press. 7305:Güterbock, Hans Gustav (1983), 7256:American Journal of Archaeology 7250:Güterbock, Hans Gustav (1948). 6868:. Atlanta, GA: Lockwood Press. 6788:Baumgarten, Albert I. (2015) . 6612:Annual Report NINO and NIT 2010 6539:(1–2). Walter de Gruyter GmbH. 2504:or the relevant section of the 2295:. Ian Rutherford suggests that 2018:. He is selected to act as the 1934:lists belonging to the cult of 1619:inscriptions from south of the 1510:festival. In the Hurro-Hittite 650:Associations with other deities 539:. It was also used to refer to 7229:. Cambridge University Press. 2335:Alfonso Archi counts the myth 2029:Anna Maria Polvani notes that 1073:The trilingual version of the 512:(“she of Nawar”) and possibly 1: 8033:Studia Orientalia Electronica 7788:Sallaberger, Walther (2018). 7757:. De Gruyter. pp. 3–22. 7163:. Barcelona: Editorial AUSA. 1366:, in the proximity of modern 1226:, though he instead proposes 842:, used to refer to mythical, 8191:Reallexikon der Assyriologie 8158:. In Calmeyer, Peter (ed.). 8020:10.1017/cbo9781316226728.009 7993:Reallexikon der Assyriologie 7974:Reallexikon der Assyriologie 7887:Altorientalische Forschungen 7561:Polvani, Anna Maria (2008). 7416:Lambert, Wilfred G. (2013). 7311:Reallexikon der Assyriologie 7132:. Leiden Boston, MA: Brill. 6821:Reallexikon der Assyriologie 6755:Ayali-Darshan, Noga (2015). 6722:Ayali-Darshan, Noga (2013). 6574:Altorientalische Forschungen 6533:Altorientalische Forschungen 2759:, in this context placed in 1359:of either Kumarbi or Dagan. 1307:in similar texts written in 347:(likely originally known as 8088:10.13109/wdor.2018.48.2.330 7692:. Wiesbaden: Harrassowitz. 6999:Ugarit-Forschungen. Band 45 6993:Dijkstra, Meindert (2014). 6968:Ugarit-Forschungen. Band 43 6962:Dijkstra, Meindert (2012). 6635:. Atlanta: Lockwood Press. 6545:10.1524/aofo.2007.34.12.189 4332:Campbell & Fischer 2018 4320:Campbell & Fischer 2018 4308:Campbell & Fischer 2018 2647:A 16th century painting by 2403:Hethitisches Handwörterbuch 1880:The Kingship among the Gods 1491:of Teshub in the temple of 449:alphabetic cuneiform script 9018: 8222:10.1163/156921205776137972 8006:Tugendhaft, Aaron (2016). 7866:10.1163/156921208786182428 7723:. Münster: Ugarit-Verlag. 7484:10.1163/156921206780602681 7377:Kloekhorst, Alwin (2016). 7186:Fowler, Robert L. (2016). 7097:10.13109/wdor.2012.42.1.23 7001:. Münster: Ugarit Verlag. 6970:. Münster: Ugarit Verlag. 6841:. Münster: Ugarit-Verlag. 2707:where the latter swallows 2408:Chicago Hittite Dictionary 2161: 2086: 2044:The classification of the 1663:Following the proposal of 1454:. In the reliefs from the 665:Kumarbiš Alaluwaš NUMUN-ŠU 16:Hurrian father of the gods 8904:Related systems of belief 8346:10.1163/15692124-12341324 8327:Zgoll, Christian (2021). 8237:Yakubovich, Ilya (2010). 8204:Yakubovich, Ilya (2005). 8027:Válek, František (2021). 7848:Schwemer, Daniel (2008). 7819:Schwemer, Daniel (2001). 7763:10.1515/9783110421453-003 7686:). Thoughts on KUB 45.63" 7536:Ritual and cult at Ugarit 7509:10.1017/9781108648028.011 7418:Babylonian Creation Myths 7391:10.1163/9789004312616_011 7235:10.1017/9781108648028.003 7079:Dongen, Erik van (2012). 7042:10.1017/S006615461500006X 6773:10.1163/15692124-12341268 2630:ancient Egyptian religion 2299:might belong before the S 1287:A further city in modern 1118:A copy of inscription of 706:) of the god he deposes. 26: 8727:Deified natural features 8282:Yener, Kutlu A. (2015). 8185:Wilhelm, Gernot (2014), 8154:Wilhelm, Gernot (1994). 8125:Wilhelm, Gernot (1989). 7746:Rutherford, Ian (2018). 7715:Rutherford, Ian (2011). 7680:Rutherford, Ian (2001). 7649:Richter, Thomas (2010). 7626:. Leiden Boston: Brill. 7622:Rahmouni, Aicha (2008). 7443:Lauinger, Jacob (2015). 1353:Joan Goodnick Westenholz 637:Sun goddess of the Earth 8423:List of Hurrian deities 7949:Taracha, Piotr (2009). 7922:Smith, Mark S. (1994). 7534:Pardee, Dennis (2002). 7350:Hoffner, Harry (1998). 7323:Haas, Volkert (2015) . 6658:Archi, Alfonso (2015). 6627:Archi, Alfonso (2013). 6568:Archi, Alfonso (2009). 6492:Archi, Alfonso (2004). 2463:Comparative scholarship 435:Kumarbi was written as 145:Mesopotamian equivalent 7899:10.1515/aofo-2017-0009 7881:Simons, Frank (2017). 6864:Beckman, Gary (2019). 6833:Beckman, Gary (2011). 6815:Beckman, Gary (2005), 6697:10.13133/9788893771665 6586:10.1524/aofo.2009.0012 2656: 2502:Sumerian Sargon Legend 2500:to power, such as the 2250:Possibly related texts 2216:golden bowl of Hasanlu 2180: 2178:golden bowl of Hasanlu 2137: 1950: 1669:golden bowl of Hasanlu 1483:. During the reign of 1425:Kumarbi was among the 1422: 1278: 1212: 1135: 938:eighteenth century BCE 764: 599:. His position in the 8926:Mesopotamian religion 8767:Other mythical beings 8339:(2). Brill: 208–227. 8216:(1). Brill: 107–137. 8070:Weeden, Mark (2018). 7155:Feliu, Lluís (2006). 7126:Feliu, Lluís (2003). 6938:Corti, Carlo (2007). 6909:10.3917/assy.112.0031 6866:The Hittite Gilgamesh 6668:10.1515/9781614517887 6660:Ebla and Its Archives 4443:Pongratz-Leisten 2015 4296:Pongratz-Leisten 2015 4281:Pongratz-Leisten 2015 4269:Pongratz-Leisten 2015 4257:Pongratz-Leisten 2015 4245:Pongratz-Leisten 2015 4201:Pongratz-Leisten 2015 4189:Pongratz-Leisten 2015 2843:(IM). It was read as 2724:Hans Gustav Güterbock 2646: 2437:A Hittite version of 2171: 1876:Hans Gustav Güterbock 1408: 1117: 1024:sixteenth century BCE 977:Old Babylonian period 872:. A single text from 702:) rather than child ( 447:written in the local 427:In standard syllabic 8561:Goddess of the Night 8466:Hutena and Hutellura 8076:Die Welt des Orients 8046:10.23993/store.88230 7478:(1). Brill: 71–104. 7085:Die Welt des Orients 1988:, also known as the 1586:during the reign of 1259:southern Mesopotamia 1142:, from southeastern 1098:, equated both with 1035:third millennium BCE 975:from the end of the 820:, a daughter of the 528:Logographic writings 477:ku-mara/i+ra/i-ma-sa 8647:Ninatta and Kulitta 8401:General information 7802:10.2307/j.ctvcm4f5r 6767:(1). Brill: 20–51. 6345:, pp. 213–213. 6106:, pp. 156–157. 6013:, pp. 175–176. 6001:, pp. 172–173. 5899:, pp. 220–221. 5863:, pp. 218–219. 5851:, pp. 242–243. 5788:, pp. 220–221. 5747:, pp. 219–220. 5711:, pp. 600–601. 5465:, pp. 209–210. 5238:, pp. 217–218. 5195:, pp. 214–215. 5057:, pp. 118–119. 5018:, pp. 110–111. 5006:, pp. 212–213. 4873:, pp. 623–624. 3986:, pp. 105–106. 3959:, pp. 299–300. 3911:, pp. 216–217. 3720:, pp. 319–320. 3516:, pp. 177–178. 3199:, pp. 168–169. 3144:, pp. 331–332. 3094:, pp. 603–604. 3039:, pp. 318–319. 2836:Represented by the 2653:Cristoforo Gherardi 2566:with these between 2527:have been noted by 1617:hieroglyphic Luwian 1192:Third Dynasty of Ur 1146:in the west to the 1022:As early as in the 1005:Karel van der Toorn 630:hieroglyphic Luwian 557:Ugaritic alphabetic 485:Kumarbi’s name has 469:hieroglyphic Luwian 451:it was rendered as 165:Ugaritic equivalent 7860:(1). Brill: 1–44. 6242:Ayali-Darshan 2015 6230:Ayali-Darshan 2015 6218:Ayali-Darshan 2015 6206:Ayali-Darshan 2015 6182:Ayali-Darshan 2013 5813:Ayali-Darshan 2015 5801:Ayali-Darshan 2015 5774:Ayali-Darshan 2015 4644:Dinçol et al. 2015 3802:Ayali-Darshan 2015 3565:Ayali-Darshan 2013 3260:Ayali-Darshan 2013 2952:Dinçol et al. 2015 2741:Phoenician History 2732:Phoenician History 2699:theogony from the 2657: 2529:Wilfred G. Lambert 2391:Johannes Friedrich 2181: 1884:Kingship in Heaven 1809:(CTH 348) and the 1582:city conquered by 1423: 1136: 896:”, referred to as 876:instead describes 786:or Aranziḫ. While 689:Wilfred G. Lambert 405:Phoenician History 215:agricultural deity 9002:Kings of the gods 8977:Agricultural gods 8972:Mesopotamian gods 8939: 8938: 8931:Ugaritic religion 8838:Religious centers 8797: 8796: 8762: 8761: 8722: 8721: 8675: 8674: 8529: 8528: 8394:Hurrian mythology 8297:978-90-6258-337-9 8252:978-3-447-06119-3 8138:978-0-85668-442-5 7933:978-90-04-09995-1 7926:. Leiden: Brill. 7893:(1). De Gruyter. 7832:978-3-447-04456-1 7811:978-3-447-19744-1 7730:978-3-86835-063-0 7664:978-3-86835-034-0 7633:978-90-474-2300-3 7608:978-1-61451-426-8 7545:978-90-04-12657-2 7454:978-90-04-29289-5 7447:. Leiden: Brill. 7427:978-1-57506-861-9 7400:978-90-04-31261-6 7336:978-90-04-29394-6 7030:Anatolian Studies 7008:978-3-86835-086-9 6977:978-3-86835-086-9 6875:978-1-948488-07-5 6848:978-3-86835-063-0 6799:978-90-04-29568-1 6792:. Leiden: Brill. 6706:978-88-9377-166-5 6677:978-1-61451-716-0 6642:978-1-937040-11-6 6580:(2). De Gruyter. 6381:, pp. 77–78. 6369:, pp. 76–77. 6321:, pp. 82–83. 6244:, pp. 37–38. 6232:, pp. 35–36. 6172:, pp. 93–94. 5815:, pp. 41–42. 5639:, pp. 64–65. 5627:, pp. 63–64. 5603:, pp. 59–62. 5579:, pp. 58–59. 5528:, pp. 57–58. 5492:, pp. 56–57. 5453:, pp. 55–56. 5438:, pp. 53–55. 5426:, pp. 52–53. 5354:, pp. 50–51. 5342:, pp. 49–50. 5171:, pp. 29–30. 5132:, pp. 27–28. 5093:, pp. 31–32. 4885:, pp. 28–29. 4822:, pp. 79–80. 4702:, pp. 40–41. 4445:, pp. 68–69. 4382:, pp. 59–60. 4283:, pp. 67–68. 4271:, pp. 70–71. 4247:, pp. 65–66. 3855:, pp. 89–90. 2823:word for mother, 2745:hoenician History 2705:Orphic Rhapsodies 2592:Song of Ullikummi 2524:Theogony of Dunnu 2507:Weidner Chronicle 2365:Song of Ullikummi 2353:Song of Emergence 2293:Song of Ullikummi 2185:Song of Ullikummi 2174:Song of Ullikummi 2157:Song of Ullikummi 1892:Song of Emergence 1838:Song of Emergence 1811:Song of Ullikummi 1682:Hurrian mythology 1570:Late attestations 1479:he appears after 1401:Hittite reception 1180:Upper Mesopotamia 1015:, in a text from 1003:, Ichiro Nakata, 772:Hurrian mythology 695:Theogony of Dunnu 390:Theogony of Dunnu 368:Song of Ullikummi 349:Song of Emergence 184: 183: 155:Syrian equivalent 38:Major cult center 9009: 8962:Ugaritic deities 8916:Hittite religion 8911:Eblaite religion 8774:Earth and Heaven 8724: 8681:Primeval deities 8677: 8637: 8531: 8441: 8418:Hurrian religion 8413:Hurrian language 8387: 8380: 8373: 8364: 8358: 8348: 8323: 8317: 8309: 8278: 8272: 8264: 8233: 8200: 8199: 8198: 8181: 8150: 8121: 8119: 8118: 8066: 8048: 8023: 8002: 8001: 8000: 7983: 7982: 7981: 7964: 7945: 7918: 7877: 7844: 7815: 7796:. Harrassowitz. 7784: 7752: 7742: 7711: 7676: 7645: 7618: 7616: 7615: 7591: 7589: 7588: 7567: 7557: 7530: 7495: 7466: 7439: 7412: 7373: 7346: 7344: 7343: 7319: 7318: 7317: 7301: 7299: 7298: 7246: 7221: 7219: 7218: 7182: 7151: 7122: 7120: 7119: 7075: 7073: 7072: 7020: 6989: 6958: 6944: 6934: 6932: 6931: 6887: 6860: 6829: 6828: 6827: 6811: 6784: 6751: 6718: 6681: 6654: 6623: 6621: 6620: 6605: 6564: 6527: 6525: 6524: 6478: 6472: 6466: 6460: 6454: 6448: 6442: 6436: 6430: 6424: 6418: 6412: 6406: 6400: 6394: 6388: 6382: 6376: 6370: 6364: 6358: 6352: 6346: 6340: 6334: 6328: 6322: 6316: 6310: 6304: 6298: 6292: 6286: 6280: 6274: 6268: 6257: 6251: 6245: 6239: 6233: 6227: 6221: 6215: 6209: 6203: 6197: 6191: 6185: 6179: 6173: 6167: 6158: 6152: 6143: 6137: 6131: 6125: 6119: 6113: 6107: 6101: 6095: 6089: 6083: 6077: 6071: 6065: 6059: 6053: 6044: 6038: 6029: 6023: 6014: 6008: 6002: 5996: 5990: 5984: 5978: 5972: 5966: 5960: 5954: 5948: 5942: 5936: 5927: 5921: 5915: 5909: 5900: 5894: 5888: 5882: 5876: 5870: 5864: 5858: 5852: 5846: 5840: 5834: 5828: 5822: 5816: 5810: 5804: 5798: 5789: 5783: 5777: 5771: 5765: 5759: 5748: 5742: 5736: 5730: 5724: 5718: 5712: 5706: 5700: 5694: 5688: 5682: 5676: 5670: 5664: 5658: 5652: 5646: 5640: 5634: 5628: 5622: 5616: 5610: 5604: 5598: 5592: 5586: 5580: 5574: 5568: 5562: 5553: 5547: 5541: 5535: 5529: 5523: 5517: 5511: 5505: 5499: 5493: 5487: 5481: 5475: 5466: 5460: 5454: 5448: 5439: 5433: 5427: 5421: 5415: 5409: 5400: 5394: 5388: 5382: 5376: 5370: 5355: 5349: 5343: 5337: 5331: 5325: 5316: 5310: 5304: 5298: 5283: 5277: 5266: 5260: 5254: 5248: 5239: 5233: 5227: 5221: 5208: 5202: 5196: 5190: 5184: 5178: 5172: 5166: 5160: 5154: 5145: 5139: 5133: 5127: 5121: 5115: 5109: 5103: 5094: 5088: 5082: 5076: 5070: 5064: 5058: 5052: 5046: 5040: 5034: 5028: 5019: 5013: 5007: 5001: 4995: 4989: 4983: 4977: 4971: 4965: 4952: 4946: 4940: 4934: 4928: 4922: 4913: 4907: 4901: 4895: 4886: 4880: 4874: 4868: 4862: 4856: 4850: 4844: 4838: 4832: 4823: 4817: 4811: 4805: 4796: 4790: 4784: 4778: 4772: 4766: 4760: 4754: 4748: 4742: 4736: 4730: 4724: 4718: 4703: 4697: 4688: 4682: 4671: 4665: 4659: 4653: 4647: 4641: 4635: 4629: 4620: 4614: 4605: 4599: 4590: 4584: 4578: 4572: 4566: 4560: 4551: 4545: 4539: 4533: 4524: 4518: 4512: 4506: 4497: 4491: 4485: 4479: 4473: 4467: 4458: 4455:Sallaberger 2018 4452: 4446: 4440: 4434: 4428: 4422: 4416: 4410: 4404: 4398: 4392: 4383: 4377: 4371: 4365: 4359: 4353: 4347: 4341: 4335: 4329: 4323: 4317: 4311: 4305: 4299: 4293: 4284: 4278: 4272: 4266: 4260: 4254: 4248: 4242: 4236: 4230: 4219: 4213: 4204: 4198: 4192: 4186: 4180: 4174: 4168: 4162: 4156: 4150: 4141: 4135: 4120: 4114: 4108: 4102: 4096: 4090: 4084: 4078: 4069: 4063: 4057: 4051: 4045: 4039: 4033: 4027: 4021: 4015: 4002: 3996: 3987: 3981: 3975: 3969: 3960: 3954: 3948: 3942: 3936: 3930: 3924: 3918: 3912: 3906: 3900: 3894: 3885: 3879: 3868: 3862: 3856: 3850: 3844: 3838: 3832: 3826: 3820: 3814: 3805: 3799: 3793: 3787: 3781: 3775: 3769: 3763: 3757: 3751: 3745: 3739: 3733: 3727: 3721: 3715: 3709: 3703: 3692: 3686: 3671: 3665: 3656: 3653:Trémouille 2011a 3650: 3644: 3641:Trémouille 2011a 3638: 3632: 3626: 3617: 3611: 3602: 3596: 3587: 3581: 3568: 3562: 3553: 3547: 3541: 3535: 3529: 3523: 3517: 3511: 3505: 3499: 3493: 3487: 3481: 3475: 3462: 3456: 3450: 3444: 3435: 3429: 3414: 3408: 3399: 3393: 3387: 3381: 3375: 3369: 3356: 3350: 3344: 3338: 3325: 3319: 3313: 3307: 3301: 3295: 3278: 3272: 3263: 3257: 3251: 3245: 3239: 3233: 3224: 3218: 3212: 3206: 3200: 3194: 3188: 3182: 3176: 3170: 3157: 3151: 3145: 3139: 3133: 3127: 3112: 3106: 3095: 3089: 3083: 3077: 3071: 3065: 3059: 3053: 3040: 3034: 3028: 3022: 3013: 3007: 2996: 2990: 2984: 2978: 2967: 2961: 2955: 2949: 2938: 2932: 2921: 2915: 2891: 2884: 2878: 2875: 2869: 2862: 2856: 2834: 2828: 2813: 2807: 2796: 2790: 2789: 2777: 2607:ancient Egyptian 2476: 2399:Emmanuel Laroche 2349:Ea and the Beast 2337:Ea and the Beast 2150: 2115: 2020:king of the gods 1932: 1914:primeval deities 1851:Emmanuel Laroche 1828: 1686:Bogazköy Archive 1621:Taurus Mountains 1529: 1509: 1448: 1346: 1240: 1148:Zagros Mountains 1075:Weidner god list 1028:Mesopotamian god 981:kingdom of Khana 946:Emmanuel Laroche 906:karuilieš šiuneš 867: 826:king of the gods 819: 722:Weidner god list 655:Family and court 601:Hurrian pantheon 582: 554: 499: 466: 458: 286:from either the 280:Zagros Mountains 253:Weidner god list 246:Mesopotamian god 211:Hurrian religion 207:king of the gods 189:, also known as 175:Greek equivalent 123: 30:king of the gods 19: 9017: 9016: 9012: 9011: 9010: 9008: 9007: 9006: 8987:Underworld gods 8957:Hittite deities 8952:Hurrian deities 8942: 8941: 8940: 8935: 8921:Luwian religion 8899: 8833: 8793: 8758: 8749:Namni and Ḫazzi 8718: 8671: 8640:Servant deities 8635: 8525: 8432: 8396: 8391: 8361: 8326: 8310: 8298: 8281: 8265: 8253: 8236: 8203: 8196: 8194: 8184: 8170: 8153: 8139: 8124: 8116: 8114: 8069: 8026: 8005: 7998: 7996: 7986: 7979: 7977: 7967: 7961: 7948: 7934: 7921: 7880: 7847: 7833: 7818: 7812: 7794:Ebla and Beyond 7787: 7773: 7755:Wandering Myths 7750: 7745: 7731: 7714: 7700: 7685: 7679: 7665: 7648: 7634: 7621: 7613: 7611: 7609: 7594: 7586: 7584: 7565: 7560: 7546: 7533: 7519: 7498: 7469: 7455: 7442: 7428: 7415: 7401: 7376: 7362: 7349: 7341: 7339: 7337: 7322: 7315: 7313: 7304: 7296: 7294: 7249: 7224: 7216: 7214: 7185: 7171: 7154: 7140: 7125: 7117: 7115: 7078: 7070: 7068: 7023: 7009: 6992: 6978: 6961: 6942: 6937: 6929: 6927: 6890: 6876: 6863: 6849: 6832: 6825: 6823: 6814: 6800: 6787: 6754: 6721: 6707: 6684: 6678: 6657: 6643: 6626: 6618: 6616: 6608: 6567: 6530: 6522: 6520: 6491: 6487: 6482: 6481: 6475:Rutherford 2018 6473: 6469: 6463:Rutherford 2018 6461: 6457: 6451:Baumgarten 2015 6449: 6445: 6439:Baumgarten 2015 6437: 6433: 6427:Baumgarten 2015 6425: 6421: 6415:Baumgarten 2015 6413: 6409: 6403:Baumgarten 2015 6401: 6397: 6391:López-Ruiz 2006 6389: 6385: 6379:López-Ruiz 2006 6377: 6373: 6367:López-Ruiz 2006 6365: 6361: 6353: 6349: 6341: 6337: 6331:Rutherford 2011 6329: 6325: 6319:López-Ruiz 2006 6317: 6313: 6305: 6301: 6293: 6289: 6281: 6277: 6269: 6260: 6252: 6248: 6240: 6236: 6228: 6224: 6216: 6212: 6204: 6200: 6192: 6188: 6180: 6176: 6168: 6161: 6153: 6146: 6138: 6134: 6126: 6122: 6114: 6110: 6102: 6098: 6090: 6086: 6078: 6074: 6066: 6062: 6054: 6047: 6039: 6032: 6024: 6017: 6011:Kloekhorst 2016 6009: 6005: 5999:Kloekhorst 2016 5997: 5993: 5987:Kloekhorst 2016 5985: 5981: 5975:Kloekhorst 2016 5973: 5969: 5963:Kloekhorst 2016 5961: 5957: 5951:Kloekhorst 2016 5949: 5945: 5937: 5930: 5924:Yakubovich 2005 5922: 5918: 5910: 5903: 5897:Rutherford 2011 5895: 5891: 5885:Rutherford 2011 5883: 5879: 5873:Rutherford 2011 5871: 5867: 5861:Rutherford 2011 5859: 5855: 5847: 5843: 5835: 5831: 5825:Rutherford 2011 5823: 5819: 5811: 5807: 5799: 5792: 5784: 5780: 5772: 5768: 5760: 5751: 5743: 5739: 5733:Rutherford 2001 5731: 5727: 5719: 5715: 5709:Rutherford 2001 5707: 5703: 5697:Rutherford 2001 5695: 5691: 5683: 5679: 5671: 5667: 5659: 5655: 5647: 5643: 5635: 5631: 5623: 5619: 5611: 5607: 5599: 5595: 5587: 5583: 5575: 5571: 5563: 5556: 5548: 5544: 5536: 5532: 5524: 5520: 5512: 5508: 5500: 5496: 5488: 5484: 5478:Rutherford 2011 5476: 5469: 5461: 5457: 5449: 5442: 5434: 5430: 5422: 5418: 5410: 5403: 5395: 5391: 5383: 5379: 5371: 5358: 5350: 5346: 5338: 5334: 5326: 5319: 5311: 5307: 5299: 5286: 5278: 5269: 5261: 5257: 5249: 5242: 5234: 5230: 5222: 5211: 5203: 5199: 5191: 5187: 5179: 5175: 5167: 5163: 5155: 5148: 5140: 5136: 5128: 5124: 5116: 5112: 5104: 5097: 5089: 5085: 5077: 5073: 5065: 5061: 5053: 5049: 5041: 5037: 5029: 5022: 5014: 5010: 5002: 4998: 4990: 4986: 4978: 4974: 4966: 4955: 4947: 4943: 4935: 4931: 4923: 4916: 4908: 4904: 4896: 4889: 4881: 4877: 4869: 4865: 4857: 4853: 4847:Rutherford 2001 4845: 4841: 4835:Kloekhorst 2016 4833: 4826: 4818: 4814: 4806: 4799: 4791: 4787: 4779: 4775: 4767: 4763: 4755: 4751: 4743: 4739: 4731: 4727: 4719: 4706: 4698: 4691: 4683: 4674: 4666: 4662: 4654: 4650: 4642: 4638: 4630: 4623: 4617:Yakubovich 2010 4615: 4608: 4600: 4593: 4585: 4581: 4573: 4569: 4561: 4554: 4546: 4542: 4534: 4527: 4519: 4515: 4507: 4500: 4492: 4488: 4480: 4476: 4468: 4461: 4453: 4449: 4441: 4437: 4429: 4425: 4417: 4413: 4405: 4401: 4393: 4386: 4378: 4374: 4366: 4362: 4354: 4350: 4342: 4338: 4330: 4326: 4318: 4314: 4306: 4302: 4294: 4287: 4279: 4275: 4267: 4263: 4255: 4251: 4243: 4239: 4231: 4222: 4214: 4207: 4199: 4195: 4187: 4183: 4175: 4171: 4163: 4159: 4151: 4144: 4136: 4123: 4115: 4111: 4105:Tugendhaft 2016 4103: 4099: 4091: 4087: 4079: 4072: 4064: 4060: 4052: 4048: 4040: 4036: 4028: 4024: 4016: 4005: 3997: 3990: 3982: 3978: 3970: 3963: 3955: 3951: 3943: 3939: 3931: 3927: 3919: 3915: 3907: 3903: 3895: 3888: 3880: 3871: 3863: 3859: 3851: 3847: 3839: 3835: 3827: 3823: 3815: 3808: 3800: 3796: 3788: 3784: 3778:Trémouille 2011 3776: 3772: 3766:Trémouille 2011 3764: 3760: 3752: 3748: 3740: 3736: 3728: 3724: 3716: 3712: 3704: 3695: 3687: 3674: 3666: 3659: 3651: 3647: 3639: 3635: 3627: 3620: 3612: 3605: 3597: 3590: 3582: 3571: 3563: 3556: 3548: 3544: 3538:Tugendhaft 2016 3536: 3532: 3526:Tugendhaft 2016 3524: 3520: 3514:Tugendhaft 2016 3512: 3508: 3500: 3496: 3488: 3484: 3476: 3465: 3457: 3453: 3445: 3438: 3430: 3417: 3409: 3402: 3394: 3390: 3382: 3378: 3370: 3359: 3351: 3347: 3339: 3328: 3320: 3316: 3308: 3304: 3296: 3281: 3273: 3266: 3258: 3254: 3250:, pp. 5–6. 3246: 3242: 3234: 3227: 3219: 3215: 3207: 3203: 3195: 3191: 3183: 3179: 3171: 3160: 3152: 3148: 3140: 3136: 3128: 3115: 3107: 3098: 3090: 3086: 3078: 3074: 3066: 3062: 3054: 3043: 3035: 3031: 3023: 3016: 3008: 2999: 2991: 2987: 2979: 2970: 2962: 2958: 2950: 2941: 2933: 2924: 2916: 2905: 2900: 2895: 2894: 2885: 2881: 2876: 2872: 2863: 2859: 2835: 2831: 2814: 2810: 2797: 2793: 2783: 2778: 2774: 2769: 2720:Philo of Byblos 2701:Derveni papyrus 2610:Astarte Papyrus 2603:Song of the Sea 2498:Sargon of Akkad 2470: 2465: 2428: 2375:Song of Ḫašarri 2313:Song of the Sea 2297:Song of the Sea 2289:Song of Ḫedammu 2285:Song of the Sea 2276:Song of the Sea 2252: 2244:primordial gods 2193:Song of Ḫedammu 2166: 2160: 2144: 2109: 2095:Song of Ḫedammu 2091: 2085: 2082:Song of Ḫedammu 2042: 1982: 1926: 1907:para-kán pauwar 1872:Song of Kumarbi 1846:Song of Kumarbi 1842: 1834:Song of Kumarbi 1822: 1802:(CTH 364), the 1798:(CTH 343), the 1785:Song of Kumarbi 1702: 1678: 1572: 1544:Manapa-Tarhunta 1523: 1503: 1442: 1427:Hurrian deities 1403: 1340: 1234: 1184:Akkadian period 1112: 1049:Song of Kumarbi 956:. Furthermore, 922: 886:Song of Ḫašarri 861: 813: 796:Song of Kumarbi 792:Song of Kumarbi 748:Song of Kumarbi 681:Song of Kumarbi 657: 652: 589: 576: 530: 493: 480: 425: 417:Derveni papyrus 409:Philo of Byblos 372:Song of the Sea 345:Song of Kumarbi 244:, and with the 117: 33: 17: 12: 11: 5: 9015: 9013: 9005: 9004: 8999: 8994: 8989: 8984: 8979: 8974: 8969: 8964: 8959: 8954: 8944: 8943: 8937: 8936: 8934: 8933: 8928: 8923: 8918: 8913: 8907: 8905: 8901: 8900: 8898: 8897: 8892: 8887: 8882: 8877: 8872: 8867: 8862: 8857: 8852: 8847: 8841: 8839: 8835: 8834: 8832: 8831: 8826: 8821: 8816: 8811: 8805: 8803: 8799: 8798: 8795: 8794: 8792: 8791: 8786: 8781: 8776: 8770: 8768: 8764: 8763: 8760: 8759: 8757: 8756: 8751: 8746: 8741: 8736: 8730: 8728: 8720: 8719: 8717: 8716: 8711: 8706: 8701: 8696: 8691: 8685: 8683: 8673: 8672: 8670: 8669: 8664: 8659: 8654: 8652:Šeri and Ḫurri 8649: 8643: 8641: 8634: 8633: 8628: 8623: 8618: 8613: 8608: 8603: 8598: 8593: 8588: 8583: 8578: 8573: 8568: 8563: 8558: 8553: 8548: 8543: 8537: 8535: 8527: 8526: 8524: 8523: 8518: 8513: 8508: 8503: 8498: 8493: 8488: 8483: 8478: 8473: 8468: 8463: 8458: 8453: 8447: 8445: 8438: 8434: 8433: 8431: 8430: 8425: 8420: 8415: 8410: 8404: 8402: 8398: 8397: 8392: 8390: 8389: 8382: 8375: 8367: 8360: 8359: 8324: 8296: 8279: 8251: 8234: 8201: 8182: 8168: 8151: 8137: 8122: 8067: 8024: 8003: 7984: 7965: 7960:978-3447058858 7959: 7946: 7932: 7919: 7878: 7845: 7831: 7816: 7810: 7785: 7771: 7743: 7729: 7712: 7698: 7683: 7677: 7663: 7646: 7632: 7619: 7607: 7592: 7576:(1): 617–624. 7558: 7544: 7531: 7517: 7496: 7467: 7453: 7440: 7426: 7413: 7399: 7374: 7360: 7347: 7335: 7320: 7302: 7268:10.2307/500560 7247: 7222: 7183: 7169: 7152: 7138: 7123: 7076: 7021: 7007: 6990: 6976: 6959: 6935: 6888: 6874: 6861: 6847: 6830: 6812: 6798: 6785: 6752: 6719: 6705: 6682: 6676: 6662:. De Gruyter. 6655: 6641: 6624: 6606: 6565: 6528: 6488: 6486: 6483: 6480: 6479: 6467: 6455: 6453:, p. 240. 6443: 6441:, p. 239. 6431: 6429:, p. 241. 6419: 6407: 6395: 6383: 6371: 6359: 6347: 6335: 6333:, p. 221. 6323: 6311: 6309:, p. 219. 6299: 6297:, p. 168. 6287: 6285:, p. 171. 6275: 6273:, p. 328. 6271:Güterbock 1983 6258: 6256:, p. 123. 6254:Güterbock 1948 6246: 6234: 6222: 6210: 6198: 6196:, p. 150. 6186: 6184:, p. 657. 6174: 6159: 6157:, p. 125. 6144: 6142:, p. 448. 6132: 6130:, p. 162. 6120: 6118:, p. 317. 6108: 6096: 6094:, p. 156. 6084: 6072: 6060: 6045: 6043:, p. 186. 6030: 6015: 6003: 5991: 5989:, p. 170. 5979: 5977:, p. 169. 5967: 5965:, p. 168. 5955: 5953:, p. 167. 5943: 5928: 5926:, p. 134. 5916: 5901: 5889: 5887:, p. 220. 5877: 5875:, p. 219. 5865: 5853: 5841: 5839:, p. 213. 5829: 5827:, p. 217. 5817: 5805: 5790: 5778: 5766: 5764:, p. 453. 5749: 5737: 5735:, p. 605. 5725: 5723:, p. 221. 5713: 5701: 5699:, p. 601. 5689: 5687:, p. 220. 5677: 5675:, p. 219. 5665: 5663:, p. 618. 5653: 5651:, p. 617. 5641: 5629: 5617: 5605: 5593: 5581: 5569: 5554: 5542: 5540:, p. 174. 5530: 5518: 5506: 5494: 5482: 5480:, p. 218. 5467: 5455: 5440: 5428: 5416: 5414:, p. 623. 5401: 5389: 5377: 5356: 5344: 5332: 5317: 5315:, p. 214. 5305: 5303:, p. 622. 5284: 5267: 5255: 5253:, p. 621. 5240: 5228: 5226:, p. 216. 5209: 5197: 5185: 5173: 5161: 5146: 5134: 5122: 5120:, p. 212. 5110: 5108:, p. 214. 5095: 5083: 5071: 5069:, p. 114. 5059: 5047: 5045:, p. 208. 5035: 5020: 5008: 4996: 4984: 4972: 4953: 4951:, p. 110. 4941: 4939:, p. 109. 4929: 4914: 4912:, p. 120. 4902: 4887: 4875: 4863: 4861:, p. 191. 4851: 4849:, p. 604. 4839: 4837:, p. 165. 4824: 4812: 4797: 4795:, p. 454. 4785: 4773: 4771:, p. 226. 4761: 4759:, p. 222. 4749: 4747:, p. 447. 4737: 4725: 4704: 4689: 4687:, p. 210. 4672: 4670:, p. 313. 4660: 4658:, p. 353. 4648: 4636: 4634:, p. 352. 4621: 4619:, p. 392. 4606: 4591: 4589:, p. 543. 4579: 4567: 4565:, p. 620. 4552: 4550:, p. 102. 4540: 4525: 4513: 4511:, p. 118. 4498: 4496:, p. 326. 4494:Güterbock 1983 4486: 4484:, p. 311. 4474: 4472:, p. 234. 4459: 4457:, p. 112. 4447: 4435: 4433:, p. 544. 4423: 4421:, p. 123. 4411: 4409:, p. 207. 4399: 4397:, p. 127. 4384: 4372: 4360: 4348: 4336: 4324: 4312: 4300: 4285: 4273: 4261: 4249: 4237: 4220: 4218:, p. 418. 4205: 4193: 4181: 4179:, p. 417. 4169: 4157: 4155:, p. 170. 4142: 4121: 4119:, p. 119. 4109: 4107:, p. 181. 4097: 4085: 4070: 4068:, p. 329. 4058: 4056:, p. 628. 4046: 4044:, p. 321. 4034: 4032:, p. 245. 4022: 4020:, p. 215. 4003: 4001:, p. 106. 3988: 3976: 3961: 3949: 3937: 3925: 3923:, p. 300. 3913: 3901: 3899:, p. 302. 3886: 3884:, p. 299. 3869: 3867:, p. 113. 3857: 3845: 3833: 3831:, p. 405. 3821: 3806: 3794: 3792:, p. 467. 3782: 3770: 3758: 3746: 3734: 3722: 3710: 3708:, p. 450. 3693: 3672: 3670:, p. 329. 3668:Güterbock 1983 3657: 3655:, p. 102. 3645: 3643:, p. 101. 3633: 3631:, p. 511. 3618: 3603: 3588: 3569: 3567:, p. 653. 3554: 3542: 3540:, p. 180. 3530: 3528:, p. 178. 3518: 3506: 3504:, p. 290. 3494: 3482: 3480:, p. 320. 3463: 3461:, p. 389. 3451: 3449:, p. 223. 3436: 3415: 3413:, p. 213. 3400: 3398:, p. 222. 3388: 3376: 3374:, p. 322. 3357: 3355:, p. 209. 3345: 3343:, p. 619. 3326: 3324:, p. 155. 3314: 3312:, p. 143. 3302: 3300:, p. 327. 3298:Güterbock 1983 3279: 3277:, p. 349. 3264: 3262:, p. 654. 3252: 3240: 3225: 3223:, p. 218. 3213: 3211:, p. 449. 3201: 3189: 3187:, p. 168. 3177: 3175:, p. 319. 3158: 3146: 3134: 3132:, p. 332. 3113: 3111:, p. 331. 3096: 3084: 3082:, p. 230. 3072: 3070:, p. 332. 3060: 3058:, p. 282. 3041: 3029: 3014: 3012:, p. 351. 2997: 2985: 2983:, p. 325. 2981:Güterbock 1983 2968: 2966:, p. 324. 2964:Güterbock 1983 2956: 2939: 2937:, p. 281. 2922: 2920:, p. 318. 2902: 2901: 2899: 2896: 2893: 2892: 2879: 2870: 2857: 2853:Šeri and Ḫurri 2829: 2808: 2791: 2771: 2770: 2768: 2765: 2649:Giorgio Vasari 2464: 2461: 2427: 2424: 2359:and the giant 2301:ong of Ḫedammu 2251: 2248: 2162:Main article: 2159: 2154: 2087:Main article: 2084: 2079: 2046:Song of Silver 2041: 2039:Song of Silver 2036: 1981: 1976: 1967:fate goddesses 1841: 1831: 1800:Song of Silver 1701: 1698: 1677: 1674: 1631:of Hurrian Ea 1571: 1568: 1546:, and between 1431:Hittite Empire 1402: 1399: 1232:Gernot Wilhelm 1124:foundation peg 1111: 1108: 997:Ignace J. Gelb 921: 918: 778:and the river 656: 653: 651: 648: 588: 585: 529: 526: 491:Gernot Wilhelm 478: 475:, (DEUS.BONUS) 445:Ugaritic texts 424: 421: 357:Song of Silver 182: 181: 176: 172: 171: 166: 162: 161: 156: 152: 151: 146: 142: 141: 137: 136: 96: 92: 91: 86: 82: 81: 76: 72: 71: 67: 66: 61: 57: 56: 53: 49: 48: 39: 35: 34: 27: 24: 23: 15: 13: 10: 9: 6: 4: 3: 2: 9014: 9003: 9000: 8998: 8995: 8993: 8990: 8988: 8985: 8983: 8980: 8978: 8975: 8973: 8970: 8968: 8965: 8963: 8960: 8958: 8955: 8953: 8950: 8949: 8947: 8932: 8929: 8927: 8924: 8922: 8919: 8917: 8914: 8912: 8909: 8908: 8906: 8902: 8896: 8893: 8891: 8888: 8886: 8883: 8881: 8878: 8876: 8873: 8871: 8868: 8866: 8863: 8861: 8858: 8856: 8853: 8851: 8848: 8846: 8843: 8842: 8840: 8836: 8830: 8827: 8825: 8822: 8820: 8817: 8815: 8812: 8810: 8807: 8806: 8804: 8800: 8790: 8787: 8785: 8782: 8780: 8777: 8775: 8772: 8771: 8769: 8765: 8755: 8752: 8750: 8747: 8745: 8742: 8740: 8737: 8735: 8732: 8731: 8729: 8725: 8715: 8712: 8710: 8707: 8705: 8702: 8700: 8697: 8695: 8692: 8690: 8687: 8686: 8684: 8682: 8678: 8668: 8665: 8663: 8660: 8658: 8655: 8653: 8650: 8648: 8645: 8644: 8642: 8638: 8632: 8629: 8627: 8624: 8622: 8619: 8617: 8614: 8612: 8609: 8607: 8604: 8602: 8599: 8597: 8594: 8592: 8589: 8587: 8584: 8582: 8579: 8577: 8574: 8572: 8569: 8567: 8564: 8562: 8559: 8557: 8554: 8552: 8549: 8547: 8544: 8542: 8539: 8538: 8536: 8532: 8522: 8519: 8517: 8514: 8512: 8509: 8507: 8504: 8502: 8499: 8497: 8494: 8492: 8489: 8487: 8484: 8482: 8479: 8477: 8474: 8472: 8469: 8467: 8464: 8462: 8459: 8457: 8454: 8452: 8449: 8448: 8446: 8442: 8439: 8435: 8429: 8428:Hurrian songs 8426: 8424: 8421: 8419: 8416: 8414: 8411: 8409: 8406: 8405: 8403: 8399: 8395: 8388: 8383: 8381: 8376: 8374: 8369: 8368: 8365: 8356: 8352: 8347: 8342: 8338: 8334: 8330: 8325: 8321: 8315: 8307: 8303: 8299: 8293: 8289: 8285: 8280: 8276: 8270: 8262: 8258: 8254: 8248: 8245:. Wiesbaden. 8244: 8240: 8235: 8231: 8227: 8223: 8219: 8215: 8211: 8207: 8202: 8192: 8188: 8183: 8179: 8175: 8171: 8169:9783447035033 8165: 8161: 8157: 8152: 8148: 8144: 8140: 8134: 8130: 8129: 8123: 8113: 8109: 8105: 8101: 8097: 8093: 8089: 8085: 8081: 8077: 8073: 8068: 8064: 8060: 8056: 8052: 8047: 8042: 8038: 8034: 8030: 8025: 8021: 8017: 8013: 8009: 8004: 7994: 7990: 7985: 7975: 7971: 7966: 7962: 7956: 7952: 7947: 7943: 7939: 7935: 7929: 7925: 7920: 7916: 7912: 7908: 7904: 7900: 7896: 7892: 7888: 7884: 7879: 7875: 7871: 7867: 7863: 7859: 7855: 7851: 7846: 7842: 7838: 7834: 7828: 7824: 7823: 7817: 7813: 7807: 7803: 7799: 7795: 7791: 7786: 7782: 7778: 7774: 7772:9783110421453 7768: 7764: 7760: 7756: 7749: 7744: 7740: 7736: 7732: 7726: 7722: 7718: 7713: 7709: 7705: 7701: 7699:3-447-04485-3 7695: 7691: 7687: 7678: 7674: 7670: 7666: 7660: 7656: 7652: 7647: 7643: 7639: 7635: 7629: 7625: 7620: 7610: 7604: 7600: 7599: 7593: 7583: 7579: 7575: 7571: 7564: 7559: 7555: 7551: 7547: 7541: 7537: 7532: 7528: 7524: 7520: 7518:9781108648028 7514: 7510: 7506: 7502: 7497: 7493: 7489: 7485: 7481: 7477: 7473: 7468: 7464: 7460: 7456: 7450: 7446: 7441: 7437: 7433: 7429: 7423: 7419: 7414: 7410: 7406: 7402: 7396: 7392: 7388: 7384: 7380: 7375: 7371: 7367: 7363: 7361:0-7885-0488-6 7357: 7353: 7352:Hittite myths 7348: 7338: 7332: 7328: 7327: 7321: 7312: 7308: 7303: 7293: 7289: 7285: 7281: 7277: 7273: 7269: 7265: 7261: 7257: 7253: 7248: 7244: 7240: 7236: 7232: 7228: 7223: 7213: 7209: 7205: 7201: 7197: 7193: 7189: 7184: 7180: 7176: 7172: 7170:84-88810-71-7 7166: 7162: 7158: 7153: 7149: 7145: 7141: 7139:90-04-13158-2 7135: 7131: 7130: 7124: 7114: 7110: 7106: 7102: 7098: 7094: 7090: 7086: 7082: 7077: 7067: 7063: 7059: 7055: 7051: 7047: 7043: 7039: 7035: 7031: 7027: 7022: 7018: 7014: 7010: 7004: 7000: 6996: 6991: 6987: 6983: 6979: 6973: 6969: 6965: 6960: 6956: 6952: 6948: 6941: 6936: 6926: 6922: 6918: 6914: 6910: 6906: 6902: 6898: 6894: 6889: 6885: 6881: 6877: 6871: 6867: 6862: 6858: 6854: 6850: 6844: 6840: 6836: 6831: 6822: 6818: 6813: 6809: 6805: 6801: 6795: 6791: 6786: 6782: 6778: 6774: 6770: 6766: 6762: 6758: 6753: 6749: 6745: 6741: 6737: 6733: 6729: 6725: 6720: 6716: 6712: 6708: 6702: 6698: 6694: 6690: 6689: 6683: 6679: 6673: 6669: 6665: 6661: 6656: 6652: 6648: 6644: 6638: 6634: 6630: 6625: 6614: 6613: 6607: 6603: 6599: 6595: 6591: 6587: 6583: 6579: 6575: 6571: 6566: 6562: 6558: 6554: 6550: 6546: 6542: 6538: 6534: 6529: 6519: 6515: 6511: 6507: 6503: 6499: 6495: 6490: 6489: 6484: 6477:, p. 14. 6476: 6471: 6468: 6465:, p. 11. 6464: 6459: 6456: 6452: 6447: 6444: 6440: 6435: 6432: 6428: 6423: 6420: 6416: 6411: 6408: 6404: 6399: 6396: 6393:, p. 78. 6392: 6387: 6384: 6380: 6375: 6372: 6368: 6363: 6360: 6357:, p. 24. 6356: 6351: 6348: 6344: 6339: 6336: 6332: 6327: 6324: 6320: 6315: 6312: 6308: 6303: 6300: 6296: 6291: 6288: 6284: 6279: 6276: 6272: 6267: 6265: 6263: 6259: 6255: 6250: 6247: 6243: 6238: 6235: 6231: 6226: 6223: 6220:, p. 35. 6219: 6214: 6211: 6208:, p. 31. 6207: 6202: 6199: 6195: 6190: 6187: 6183: 6178: 6175: 6171: 6166: 6164: 6160: 6156: 6151: 6149: 6145: 6141: 6136: 6133: 6129: 6124: 6121: 6117: 6112: 6109: 6105: 6100: 6097: 6093: 6088: 6085: 6082:, p. 54. 6081: 6076: 6073: 6070:, p. 56. 6069: 6064: 6061: 6058:, p. 66. 6057: 6052: 6050: 6046: 6042: 6037: 6035: 6031: 6028:, p. 65. 6027: 6022: 6020: 6016: 6012: 6007: 6004: 6000: 5995: 5992: 5988: 5983: 5980: 5976: 5971: 5968: 5964: 5959: 5956: 5952: 5947: 5944: 5941:, p. 67. 5940: 5939:Dijkstra 2014 5935: 5933: 5929: 5925: 5920: 5917: 5914:, p. 65. 5913: 5912:Dijkstra 2014 5908: 5906: 5902: 5898: 5893: 5890: 5886: 5881: 5878: 5874: 5869: 5866: 5862: 5857: 5854: 5850: 5845: 5842: 5838: 5833: 5830: 5826: 5821: 5818: 5814: 5809: 5806: 5803:, p. 41. 5802: 5797: 5795: 5791: 5787: 5782: 5779: 5776:, p. 29. 5775: 5770: 5767: 5763: 5762:Schwemer 2001 5758: 5756: 5754: 5750: 5746: 5741: 5738: 5734: 5729: 5726: 5722: 5717: 5714: 5710: 5705: 5702: 5698: 5693: 5690: 5686: 5681: 5678: 5674: 5669: 5666: 5662: 5657: 5654: 5650: 5645: 5642: 5638: 5633: 5630: 5626: 5621: 5618: 5615:, p. 63. 5614: 5609: 5606: 5602: 5597: 5594: 5591:, p. 59. 5590: 5585: 5582: 5578: 5573: 5570: 5567:, p. 56. 5566: 5561: 5559: 5555: 5552:, p. 58. 5551: 5546: 5543: 5539: 5534: 5531: 5527: 5522: 5519: 5516:, p. 57. 5515: 5510: 5507: 5504:, p. 55. 5503: 5498: 5495: 5491: 5486: 5483: 5479: 5474: 5472: 5468: 5464: 5459: 5456: 5452: 5447: 5445: 5441: 5437: 5432: 5429: 5425: 5420: 5417: 5413: 5408: 5406: 5402: 5399:, p. 52. 5398: 5393: 5390: 5387:, p. 59. 5386: 5385:Dijkstra 2012 5381: 5378: 5375:, p. 51. 5374: 5369: 5367: 5365: 5363: 5361: 5357: 5353: 5348: 5345: 5341: 5336: 5333: 5330:, p. 49. 5329: 5324: 5322: 5318: 5314: 5309: 5306: 5302: 5297: 5295: 5293: 5291: 5289: 5285: 5282:, p. 48. 5281: 5276: 5274: 5272: 5268: 5265:, p. 47. 5264: 5259: 5256: 5252: 5247: 5245: 5241: 5237: 5232: 5229: 5225: 5220: 5218: 5216: 5214: 5210: 5207:, p. 31. 5206: 5201: 5198: 5194: 5189: 5186: 5183:, p. 30. 5182: 5177: 5174: 5170: 5165: 5162: 5159:, p. 29. 5158: 5153: 5151: 5147: 5143: 5138: 5135: 5131: 5126: 5123: 5119: 5114: 5111: 5107: 5102: 5100: 5096: 5092: 5087: 5084: 5081:, p. 26. 5080: 5075: 5072: 5068: 5063: 5060: 5056: 5051: 5048: 5044: 5039: 5036: 5033:, p. 71. 5032: 5031:Dijkstra 2012 5027: 5025: 5021: 5017: 5012: 5009: 5005: 5000: 4997: 4994:, p. 25. 4993: 4988: 4985: 4982:, p. 24. 4981: 4976: 4973: 4970:, p. 23. 4969: 4964: 4962: 4960: 4958: 4954: 4950: 4945: 4942: 4938: 4933: 4930: 4927:, p. 92. 4926: 4921: 4919: 4915: 4911: 4906: 4903: 4900:, p. 29. 4899: 4894: 4892: 4888: 4884: 4879: 4876: 4872: 4867: 4864: 4860: 4855: 4852: 4848: 4843: 4840: 4836: 4831: 4829: 4825: 4821: 4820:Dijkstra 2012 4816: 4813: 4809: 4808:Schwemer 2008 4804: 4802: 4798: 4794: 4793:Schwemer 2001 4789: 4786: 4782: 4781:Schwemer 2008 4777: 4774: 4770: 4765: 4762: 4758: 4753: 4750: 4746: 4745:Schwemer 2001 4741: 4738: 4734: 4729: 4726: 4723:, p. 25. 4722: 4717: 4715: 4713: 4711: 4709: 4705: 4701: 4696: 4694: 4690: 4686: 4681: 4679: 4677: 4673: 4669: 4664: 4661: 4657: 4652: 4649: 4646:, p. 68. 4645: 4640: 4637: 4633: 4628: 4626: 4622: 4618: 4613: 4611: 4607: 4604:, p. 36. 4603: 4598: 4596: 4592: 4588: 4583: 4580: 4577:, p. 39. 4576: 4571: 4568: 4564: 4559: 4557: 4553: 4549: 4544: 4541: 4538:, p. 95. 4537: 4532: 4530: 4526: 4523:, p. 94. 4522: 4517: 4514: 4510: 4505: 4503: 4499: 4495: 4490: 4487: 4483: 4478: 4475: 4471: 4470:Schwemer 2001 4466: 4464: 4460: 4456: 4451: 4448: 4444: 4439: 4436: 4432: 4427: 4424: 4420: 4415: 4412: 4408: 4403: 4400: 4396: 4391: 4389: 4385: 4381: 4380:Lauinger 2015 4376: 4373: 4370:, p. 59. 4369: 4368:Lauinger 2015 4364: 4361: 4358:, p. 51. 4357: 4352: 4349: 4346:, p. 18. 4345: 4340: 4337: 4334:, p. 36. 4333: 4328: 4325: 4322:, p. 31. 4321: 4316: 4313: 4310:, p. 33. 4309: 4304: 4301: 4298:, p. 68. 4297: 4292: 4290: 4286: 4282: 4277: 4274: 4270: 4265: 4262: 4259:, p. 70. 4258: 4253: 4250: 4246: 4241: 4238: 4234: 4229: 4227: 4225: 4221: 4217: 4212: 4210: 4206: 4203:, p. 66. 4202: 4197: 4194: 4191:, p. 65. 4190: 4185: 4182: 4178: 4173: 4170: 4167:, p. 82. 4166: 4161: 4158: 4154: 4149: 4147: 4143: 4140:, p. 52. 4139: 4134: 4132: 4130: 4128: 4126: 4122: 4118: 4113: 4110: 4106: 4101: 4098: 4095:, p. 85. 4094: 4089: 4086: 4083:, p. 86. 4082: 4077: 4075: 4071: 4067: 4062: 4059: 4055: 4050: 4047: 4043: 4038: 4035: 4031: 4026: 4023: 4019: 4014: 4012: 4010: 4008: 4004: 4000: 3995: 3993: 3989: 3985: 3980: 3977: 3974:, p. 15. 3973: 3968: 3966: 3962: 3958: 3953: 3950: 3947:, p. 92. 3946: 3941: 3938: 3934: 3929: 3926: 3922: 3917: 3914: 3910: 3905: 3902: 3898: 3893: 3891: 3887: 3883: 3878: 3876: 3874: 3870: 3866: 3861: 3858: 3854: 3849: 3846: 3843:, p. 28. 3842: 3837: 3834: 3830: 3825: 3822: 3819:, p. 77. 3818: 3817:Dijkstra 2014 3813: 3811: 3807: 3804:, p. 25. 3803: 3798: 3795: 3791: 3786: 3783: 3780:, p. 81. 3779: 3774: 3771: 3768:, p. 82. 3767: 3762: 3759: 3756:, p. 12. 3755: 3750: 3747: 3744:, p. 53. 3743: 3738: 3735: 3731: 3726: 3723: 3719: 3714: 3711: 3707: 3706:Schwemer 2001 3702: 3700: 3698: 3694: 3691:, p. 41. 3690: 3685: 3683: 3681: 3679: 3677: 3673: 3669: 3664: 3662: 3658: 3654: 3649: 3646: 3642: 3637: 3634: 3630: 3625: 3623: 3619: 3616:, p. 62. 3615: 3610: 3608: 3604: 3601:, p. 26. 3600: 3595: 3593: 3589: 3586:, p. 28. 3585: 3580: 3578: 3576: 3574: 3570: 3566: 3561: 3559: 3555: 3552:, p. 11. 3551: 3546: 3543: 3539: 3534: 3531: 3527: 3522: 3519: 3515: 3510: 3507: 3503: 3498: 3495: 3492:, p. 24. 3491: 3486: 3483: 3479: 3474: 3472: 3470: 3468: 3464: 3460: 3455: 3452: 3448: 3443: 3441: 3437: 3434:, p. 27. 3433: 3428: 3426: 3424: 3422: 3420: 3416: 3412: 3407: 3405: 3401: 3397: 3392: 3389: 3386:, p. 93. 3385: 3380: 3377: 3373: 3368: 3366: 3364: 3362: 3358: 3354: 3349: 3346: 3342: 3337: 3335: 3333: 3331: 3327: 3323: 3318: 3315: 3311: 3306: 3303: 3299: 3294: 3292: 3290: 3288: 3286: 3284: 3280: 3276: 3271: 3269: 3265: 3261: 3256: 3253: 3249: 3248:Schwemer 2008 3244: 3241: 3237: 3232: 3230: 3226: 3222: 3217: 3214: 3210: 3209:Schwemer 2001 3205: 3202: 3198: 3193: 3190: 3186: 3181: 3178: 3174: 3169: 3167: 3165: 3163: 3159: 3156:, p. 99. 3155: 3150: 3147: 3143: 3138: 3135: 3131: 3126: 3124: 3122: 3120: 3118: 3114: 3110: 3105: 3103: 3101: 3097: 3093: 3088: 3085: 3081: 3080:Rahmouni 2008 3076: 3073: 3069: 3064: 3061: 3057: 3052: 3050: 3048: 3046: 3042: 3038: 3033: 3030: 3026: 3021: 3019: 3015: 3011: 3006: 3004: 3002: 2998: 2995:, p. 53. 2994: 2989: 2986: 2982: 2977: 2975: 2973: 2969: 2965: 2960: 2957: 2954:, p. 66. 2953: 2948: 2946: 2944: 2940: 2936: 2931: 2929: 2927: 2923: 2919: 2914: 2912: 2910: 2908: 2904: 2897: 2889: 2883: 2880: 2874: 2871: 2867: 2861: 2858: 2854: 2850: 2846: 2842: 2839: 2833: 2830: 2826: 2822: 2818: 2812: 2809: 2805: 2801: 2795: 2792: 2787: 2782: 2776: 2773: 2766: 2764: 2762: 2758: 2754: 2749: 2746: 2742: 2738: 2733: 2729: 2725: 2721: 2717: 2712: 2710: 2706: 2702: 2698: 2694: 2689: 2684: 2680: 2677:, Kronos and 2676: 2672: 2668: 2667: 2662: 2654: 2650: 2645: 2641: 2639: 2635: 2631: 2627: 2623: 2619: 2615: 2611: 2608: 2604: 2599: 2597: 2593: 2589: 2585: 2581: 2577: 2573: 2569: 2565: 2561: 2557: 2554: 2549: 2546: 2542: 2538: 2534: 2533:seḫer ḫamorni 2530: 2526: 2525: 2519: 2517: 2513: 2509: 2508: 2503: 2499: 2494: 2492: 2489:and Ugaritic 2488: 2484: 2480: 2474: 2469: 2468:Piotr Taracha 2462: 2460: 2458: 2454: 2450: 2446: 2442: 2441: 2435: 2433: 2425: 2423: 2421: 2417: 2414: 2410: 2409: 2404: 2400: 2396: 2392: 2388: 2384: 2378: 2376: 2372: 2368: 2366: 2362: 2358: 2354: 2350: 2346: 2342: 2338: 2333: 2331: 2326: 2322: 2318: 2314: 2309: 2307: 2306:Song of LAMMA 2302: 2298: 2294: 2290: 2286: 2281: 2277: 2272: 2271:and Kumarbi. 2270: 2266: 2261: 2257: 2249: 2247: 2245: 2241: 2237: 2233: 2229: 2225: 2221: 2217: 2213: 2209: 2205: 2200: 2198: 2194: 2190: 2186: 2179: 2175: 2170: 2165: 2158: 2155: 2153: 2148: 2143: 2136: 2134: 2128: 2126: 2121: 2119: 2113: 2108: 2104: 2100: 2096: 2090: 2083: 2080: 2078: 2076: 2072: 2066: 2064: 2063:determinative 2060: 2054: 2052: 2051:Kumarbi Cycle 2047: 2040: 2037: 2035: 2032: 2031:Song of LAMMA 2027: 2025: 2021: 2017: 2013: 2009: 2005: 2004: 1999: 1995: 1991: 1987: 1986:Song of LAMMA 1980: 1979:Song of LAMMA 1977: 1975: 1971: 1968: 1964: 1960: 1956: 1949: 1947: 1940: 1937: 1933: 1930: 1925: 1919: 1915: 1910: 1908: 1904: 1901: 1897: 1893: 1889: 1885: 1881: 1877: 1873: 1868: 1865: 1861: 1857: 1852: 1847: 1839: 1835: 1832: 1830: 1826: 1821: 1820:Piotr Taracha 1816: 1815:hermeneutical 1812: 1808: 1807: 1801: 1797: 1796: 1790: 1786: 1781: 1779: 1776: 1772: 1768: 1764: 1760: 1756: 1752: 1748: 1744: 1739: 1735: 1731: 1726: 1724: 1723:direct speech 1720: 1716: 1712: 1708: 1700:Kumarbi Cycle 1699: 1697: 1695: 1691: 1687: 1683: 1675: 1673: 1670: 1666: 1661: 1659: 1655: 1651: 1646: 1642: 1638: 1634: 1630: 1626: 1622: 1618: 1614: 1609: 1607: 1606: 1601: 1597: 1593: 1589: 1588:Adad-nirari I 1585: 1581: 1577: 1569: 1567: 1565: 1561: 1557: 1553: 1549: 1545: 1541: 1536: 1534: 1530: 1527: 1522: 1517: 1513: 1507: 1502: 1498: 1494: 1490: 1486: 1482: 1478: 1474: 1470: 1466: 1463:and precedes 1462: 1457: 1453: 1449: 1446: 1441: 1436: 1432: 1428: 1420: 1416: 1412: 1407: 1400: 1398: 1396: 1392: 1388: 1383: 1381: 1377: 1373: 1369: 1365: 1360: 1358: 1357:manifestation 1354: 1350: 1344: 1339: 1338:Piotr Taracha 1335: 1330: 1326: 1322: 1318: 1314: 1310: 1306: 1302: 1298: 1294: 1290: 1285: 1283: 1277: 1273: 1271: 1267: 1262: 1260: 1255: 1251: 1247: 1242: 1238: 1233: 1229: 1225: 1224:Hurrian deity 1221: 1217: 1211: 1209: 1205: 1204:lady of Nagar 1201: 1195: 1193: 1189: 1185: 1181: 1177: 1173: 1169: 1165: 1161: 1157: 1153: 1149: 1145: 1141: 1133: 1129: 1125: 1121: 1116: 1109: 1107: 1105: 1101: 1097: 1093: 1088: 1084: 1080: 1076: 1071: 1069: 1065: 1061: 1060: 1054: 1050: 1046: 1042: 1041: 1036: 1032: 1029: 1025: 1020: 1018: 1014: 1010: 1006: 1002: 998: 994: 990: 986: 982: 978: 974: 970: 966: 965: 959: 955: 951: 947: 943: 939: 935: 931: 927: 919: 917: 915: 911: 907: 903: 899: 898:ammadena enna 895: 891: 887: 883: 879: 875: 871: 865: 860: 856: 851: 849: 845: 841: 840: 835: 831: 830:determinative 827: 823: 817: 812: 808: 804: 799: 797: 793: 789: 785: 781: 777: 773: 769: 768:dysfunctional 763: 761: 755: 753: 749: 745: 741: 737: 735: 731: 727: 723: 719: 715: 711: 707: 705: 701: 697: 696: 690: 686: 682: 678: 674: 670: 666: 662: 654: 649: 647: 645: 640: 638: 633: 631: 626: 622: 619:relief as an 618: 612: 610: 606: 602: 598: 597:creator deity 594: 586: 584: 580: 575: 571: 567: 563: 558: 550: 546: 542: 538: 535: 527: 525: 523: 519: 515: 511: 507: 504: 497: 492: 488: 483: 481: 474: 470: 462: 454: 450: 446: 442: 438: 434: 430: 422: 420: 418: 414: 410: 406: 402: 401: 396: 392: 391: 387: 383: 382: 377: 373: 369: 365: 364: 358: 354: 353:Song of LAMMA 350: 346: 340: 338: 334: 330: 326: 325: 321: 317: 313: 309: 305: 301: 297: 293: 292:Ur III period 289: 285: 281: 277: 272: 270: 266: 262: 258: 254: 250: 247: 243: 239: 235: 231: 227: 223: 218: 216: 212: 208: 204: 200: 196: 192: 188: 180: 177: 173: 170: 167: 163: 160: 157: 153: 150: 147: 143: 138: 135: 131: 127: 121: 116: 112: 108: 104: 100: 97: 93: 90: 87: 83: 80: 77: 73: 68: 65: 62: 58: 54: 50: 47: 43: 40: 36: 31: 25: 20: 8982:Fortune gods 8475: 8336: 8332: 8287: 8242: 8213: 8209: 8195:, retrieved 8190: 8159: 8128:The Hurrians 8127: 8115:. Retrieved 8079: 8075: 8039:(2): 47–66. 8036: 8032: 8011: 7997:, retrieved 7992: 7978:, retrieved 7973: 7970:"Šarrum(m)a" 7950: 7923: 7890: 7886: 7857: 7853: 7821: 7793: 7754: 7720: 7689: 7654: 7623: 7612:. Retrieved 7597: 7585:. Retrieved 7573: 7569: 7535: 7500: 7475: 7471: 7444: 7417: 7382: 7351: 7340:. Retrieved 7325: 7314:, retrieved 7310: 7295:. Retrieved 7259: 7255: 7226: 7215:. Retrieved 7195: 7191: 7160: 7128: 7116:. Retrieved 7088: 7084: 7069:. Retrieved 7033: 7029: 6998: 6967: 6946: 6928:. Retrieved 6900: 6896: 6865: 6838: 6824:, retrieved 6820: 6789: 6764: 6760: 6731: 6727: 6687: 6659: 6632: 6617:. Retrieved 6611: 6577: 6573: 6536: 6532: 6521:. Retrieved 6501: 6497: 6485:Bibliography 6470: 6458: 6446: 6434: 6422: 6417:, p. 6. 6410: 6405:, p. 3. 6398: 6386: 6374: 6362: 6350: 6338: 6326: 6314: 6302: 6295:Metcalf 2021 6290: 6278: 6249: 6237: 6225: 6213: 6201: 6189: 6177: 6140:Lambert 2013 6135: 6128:Metcalf 2021 6123: 6116:Lambert 2013 6111: 6104:Metcalf 2021 6099: 6092:Metcalf 2021 6087: 6080:Beckman 2019 6075: 6068:Beckman 2019 6063: 6056:Beckman 2019 6026:Beckman 2019 6006: 5994: 5982: 5970: 5958: 5946: 5919: 5892: 5880: 5868: 5856: 5844: 5832: 5820: 5808: 5781: 5769: 5740: 5728: 5716: 5704: 5692: 5680: 5668: 5661:Polvani 2008 5656: 5649:Polvani 2008 5644: 5637:Hoffner 1998 5632: 5625:Hoffner 1998 5620: 5613:Hoffner 1998 5608: 5601:Hoffner 1998 5596: 5589:Hoffner 1998 5584: 5577:Hoffner 1998 5572: 5565:Hoffner 1998 5550:Hoffner 1998 5545: 5533: 5526:Hoffner 1998 5521: 5514:Hoffner 1998 5509: 5502:Hoffner 1998 5497: 5490:Hoffner 1998 5485: 5458: 5451:Hoffner 1998 5436:Hoffner 1998 5431: 5424:Hoffner 1998 5419: 5412:Polvani 2008 5397:Hoffner 1998 5392: 5380: 5373:Hoffner 1998 5352:Hoffner 1998 5347: 5340:Hoffner 1998 5335: 5328:Hoffner 1998 5308: 5301:Polvani 2008 5280:Hoffner 1998 5263:Hoffner 1998 5258: 5251:Polvani 2008 5231: 5205:Beckman 2011 5200: 5188: 5181:Beckman 2011 5176: 5169:Beckman 2011 5164: 5157:Beckman 2011 5144:, p. 1. 5137: 5130:Beckman 2011 5125: 5113: 5091:Beckman 2011 5086: 5079:Beckman 2011 5074: 5062: 5050: 5038: 5011: 4999: 4987: 4975: 4944: 4932: 4925:Taracha 2009 4905: 4878: 4871:Polvani 2008 4866: 4854: 4842: 4815: 4810:, p. 6. 4788: 4783:, p. 5. 4776: 4764: 4752: 4740: 4735:, p. 8. 4733:Beckman 2019 4728: 4721:Beckman 2011 4700:Hoffner 1998 4668:Beckman 2005 4663: 4651: 4639: 4582: 4575:Wilhelm 1989 4570: 4563:Polvani 2008 4548:Taracha 2009 4543: 4536:Taracha 2009 4521:Taracha 2009 4516: 4509:Taracha 2009 4489: 4482:Beckman 2005 4477: 4450: 4438: 4426: 4419:Taracha 2009 4414: 4402: 4395:Taracha 2009 4375: 4363: 4351: 4339: 4327: 4315: 4303: 4276: 4264: 4252: 4240: 4235:, p. 8. 4216:Wilhelm 2014 4196: 4184: 4177:Wilhelm 2014 4172: 4160: 4138:Wilhelm 1989 4117:Taracha 2009 4112: 4100: 4088: 4061: 4049: 4037: 4025: 3979: 3952: 3940: 3935:, p. 3. 3928: 3916: 3904: 3860: 3848: 3836: 3824: 3797: 3785: 3773: 3761: 3749: 3742:Wilhelm 1989 3737: 3732:, p. 6. 3725: 3713: 3689:Hoffner 1998 3648: 3636: 3629:Richter 2010 3614:Wilhelm 1989 3584:Beckman 2011 3545: 3533: 3521: 3509: 3497: 3485: 3459:Lambert 2013 3454: 3432:Beckman 2011 3391: 3379: 3348: 3341:Polvani 2008 3322:Metcalf 2021 3317: 3305: 3255: 3243: 3238:, p. 9. 3236:Wilhelm 1989 3216: 3204: 3192: 3180: 3154:Taracha 2009 3149: 3137: 3087: 3075: 3063: 3037:Wilhelm 1994 3032: 3027:, p. 7. 2988: 2959: 2918:Wilhelm 1994 2882: 2873: 2860: 2832: 2824: 2819:form of the 2811: 2794: 2775: 2750: 2744: 2740: 2736: 2731: 2727: 2715: 2713: 2704: 2692: 2683:Gary Beckman 2664: 2658: 2602: 2600: 2596:Mount Saphon 2591: 2550: 2532: 2522: 2520: 2505: 2501: 2495: 2483:Volkert Haas 2466: 2438: 2436: 2429: 2415: 2406: 2402: 2386: 2382: 2379: 2374: 2370: 2369: 2364: 2352: 2348: 2344: 2336: 2334: 2312: 2310: 2305: 2300: 2296: 2292: 2288: 2284: 2275: 2273: 2256:ancient gods 2253: 2201: 2196: 2192: 2184: 2182: 2173: 2156: 2138: 2130: 2122: 2117: 2107:Šertapšuruḫi 2094: 2092: 2081: 2067: 2055: 2050: 2045: 2043: 2038: 2030: 2028: 2001: 1997: 1989: 1985: 1983: 1978: 1972: 1951: 1942: 1922: 1911: 1906: 1902: 1900:lexical list 1891: 1887: 1883: 1879: 1871: 1869: 1845: 1843: 1837: 1833: 1810: 1803: 1799: 1792: 1784: 1782: 1733: 1727: 1717:. Preserved 1714: 1703: 1694:Gary Beckman 1679: 1665:Edith Porada 1662: 1632: 1610: 1603: 1592:Neo-Assyrian 1573: 1548:Muwatalli II 1537: 1533:ancient gods 1519: 1511: 1488: 1485:Tudḫaliya IV 1438: 1424: 1411:Muwatalli II 1395:Shubat-Enlil 1384: 1361: 1320: 1286: 1279: 1275: 1263: 1249: 1243: 1213: 1197: 1137: 1087:dittographic 1072: 1056: 1048: 1038: 1021: 1012: 1008: 1001:Volkert Haas 992: 988: 984: 961: 923: 905: 897: 885: 852: 847: 837: 811:Šertapšuruḫi 800: 795: 791: 765: 757: 752:Hurrian hymn 747: 744:Gary Beckman 738: 730:Mesopotamian 708: 703: 699: 693: 680: 673:Muwatalli II 664: 658: 641: 634: 621:ear of grain 613: 604: 593:Volkert Haas 590: 568:grain deity 548: 531: 505: 484: 476: 460: 452: 436: 426: 411:and various 404: 398: 393:or Ugaritic 388: 386:Mesopotamian 379: 375: 371: 367: 360: 356: 352: 348: 344: 341: 322: 273: 219: 198: 194: 190: 186: 185: 64:ear of grain 44:, Azuḫinnu, 8967:Luwian gods 8819:Gurparanzaḫ 8193:(in German) 7995:(in French) 7976:(in French) 6355:Fowler 2016 4992:Dongen 2012 4980:Dongen 2012 4898:Dongen 2012 4883:Dongen 2012 4656:Weeden 2018 4632:Weeden 2018 4093:Simons 2017 4081:Simons 2017 3275:Weeden 2018 3010:Weeden 2018 2935:Pardee 2002 2784: [ 2471: [ 2426:Other myths 2395:labor pains 2371:Song of Oil 2145: [ 2110: [ 1990:Song of KAL 1927: [ 1823: [ 1775:maidservant 1747:deified sea 1524: [ 1504: [ 1499:during the 1443: [ 1419:Troy Museum 1387:onomasticon 1341: [ 1235: [ 1013:en ḫa-ar-ri 942:Assyriology 894:former gods 862: [ 846:rulers and 822:deified sea 814: [ 577: [ 494: [ 376:Song of Oil 203:Hurrian god 140:Equivalents 132:, possibly 118: [ 113:), Silver ( 8946:Categories 8754:Pišaišapḫi 8601:Pentikalli 8551:Ayu-Ikalti 8290:. Leiden. 8197:2023-02-01 8117:2023-02-03 7999:2023-02-07 7980:2023-02-02 7614:2023-02-01 7587:2023-02-01 7342:2023-02-02 7316:2023-02-01 7297:2023-02-07 7217:2023-02-07 7118:2023-02-07 7071:2023-02-03 7017:1101929531 6986:1101929531 6930:2023-02-07 6884:1103440509 6826:2023-02-01 6715:1257812985 6619:2022-02-02 6523:2023-02-01 6498:Orientalia 6343:Zgoll 2021 6307:Zgoll 2021 6194:Smith 1994 6170:Smith 1994 6155:Smith 1994 6041:Archi 2007 5849:Archi 2020 5837:Archi 2009 5786:Archi 2009 5745:Archi 2009 5721:Archi 2009 5685:Archi 2009 5673:Archi 2009 5463:Archi 2009 5313:Archi 2009 5236:Archi 2009 5224:Archi 2009 5193:Zgoll 2021 5142:Archi 2013 5118:Archi 2009 5106:Zgoll 2021 5067:Corti 2007 5055:Corti 2007 5043:Zgoll 2021 5016:Corti 2007 5004:Archi 2009 4968:Gilan 2021 4949:Corti 2007 4937:Corti 2007 4910:Corti 2007 4859:Archi 2007 4769:Archi 2009 4757:Archi 2009 4685:Archi 2009 4602:Gilan 2021 4407:Yener 2015 4356:Válek 2021 4344:Archi 2013 4233:Archi 2013 4066:Archi 2004 4054:Archi 2015 4042:Archi 2004 4030:Feliu 2006 4018:Archi 2009 3999:Feliu 2003 3984:Feliu 2003 3972:Archi 2013 3957:Feliu 2003 3945:Smith 1994 3933:Feliu 2003 3921:Feliu 2003 3909:Archi 2009 3897:Feliu 2003 3882:Feliu 2003 3841:Gilan 2021 3754:Archi 2013 3730:Archi 2013 3718:Archi 2004 3599:Gilan 2021 3550:Archi 2011 3502:Feliu 2003 3490:Feliu 2003 3478:Archi 2004 3447:Zgoll 2021 3411:Zgoll 2021 3396:Zgoll 2021 3384:Smith 1994 3372:Archi 2004 3353:Zgoll 2021 3221:Zgoll 2021 3173:Archi 2004 3142:Archi 2004 3130:Archi 2004 3109:Archi 2004 3092:Archi 2015 3056:Feliu 2003 3025:Archi 2013 2993:Válek 2021 2898:References 2838:sumerogram 2817:diminutive 2556:Baal Cycle 2487:Enmesharra 2479:chaoskampf 2449:historiola 2345:suppalanza 2206:to a cold 2197:tarpanalli 2118:tarpanalli 1994:sumerogram 1870:The title 1791:344), the 1707:sumerogram 1637:Carchemish 1625:Tell Ahmar 1540:Muršili II 1501:AN.TAḪ.ŠUM 1456:Yazılıkaya 1435:Kizzuwatna 1391:theophoric 1293:god father 1216:sumerogram 1104:Lugalbanda 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