SARNIKZE.

L
HEXHITOLOGISGHL5TUDILN
ZUMGLDLN1CE.NAN
CMIL O R G E X O R I X f ORRE.R
(19.02. is?4-io.oi.i?s6)

pjerausgegeben von
Oetlev (jrodaelc
^)ulvester Roftle

TECHNISCHE
UNIVERSITAT
DRESDEN
4t* o, tf=b^*-*^-^
2004-
394 M. H U T T E R

11

VWAS in Hittite Texts

Alexei Kassian (Moskau) - Ilya Yakubovich (Chicago)

The aim of this paper is to prove the existence of a complex heterogram Ulu^
(i.e. Akkadian Samas) for the Hittite Sun-god. The examples we are going to cite in
support of our interpretation all come from the published texts found in Hattusa. Most of
2
these texts have been identified and some even edited in transliteration, but the hetero-
gram D UTLT 4 remained unnoticed by the scholarly world. It was consistently translitera-
12 ted as UTU-of, as if it were a Hittite genitive *I$tanuuas,
Van Gessel (Onomastikon, p. 853) was probably the first one to set aside a group of
examples where the would-be UTU-a? do not succumb to syntactic analysis as geniti-
ves. He listed them under a label „nom. UTU~as", ignoring the fact that the majority
of them cannot be analysed as nominatives either. Not all of his examples stand a close
D 3
scrutiny: several likely genitives UTU-osf have been classified as his „nominatives" ,
D 4
while some syntactically aberrant „genitives" have been retained as „gen. UTU-ai*" ,
and in one case the reading UTU-a? is probably a mere error . But these are quibbles.
Subject to usual disclaimers. The authors are greatful to Prof. Th. van den Hout (Chi-
cago) for his advice on the subject m a t t e r and to Th. Wier (Chicago), who took pains
to correct their style. Special thanks go to the Chicago Hittite Dictionary Project,
sponsored by the National Endowment for the Humanities, the files of which have
been used in the present research for dating purposes (these cases have been s p e c i -
ally noted).
Some r e c e n t editions are cited in footnotes under respective passages. Most of our b i -
bliographic abbreviations are those of the Chicago Hittite Dictionary (CHD).
_, 0.5 m. Thus e.g. KUB 45.55 + , II 1-3 ... lu-uk-kaLtl II E S A G ^ 1 ^ [ a > ? - f t a ? ! pdd-da-an-zi I
D
ESAG tdk-na-aS U T U - a ^ I fiSAG-ma tdk-na-aS D UTU-aif D I N G I R M E S L L I M E ^ - ^ a
pdd-da-an-zi is plausibly translated in the CHD (with reference to Taracha, Hethitica
Photographs: taken in Ankara Museum in 1987. 10, 171ff.) as "The following morning they dig out two storage pits: one pit of t h e
Copies: traced from the stone. Sun-god of the earth and one pit of the Sun-god of the Earth and <his> male gods",
implying the genitive ^ U T U - a ? whose head noun was topicalized.
12-13. MALATYA 11 and 12 Thus (4), (9)-(12). The context (1) is listed by van Gessel twice under ,,nom. ^TJTTJ-a^"
and ,,gen. ^UTTJ-a^" without additional comments.
KUB 43.23, Rs. 15J: nu $e-ir kat-t£al ne-e-pi-iS-za D
x - a f LUGAL-i Za~a£~sul (16')
hu-i£-ua~tar mi-ju-tar tar-hu-i-li ^^tu-u-ri pi-i^-ki-i£d-du^} „Down from the sky
Abb. 1: PUGNUS-mili opfert vor seinen vier Hauptgottheiten (nach Hawkins 2000, Tf. 151) above let the x-god give to the king fgoods.H life, growth, <and> a victorious
D
weapon". The common reading here is TJCTl)U-a.f (thus e.g. CHD, L.-N: 237b), but
396 A. K A S S I A N - I. YAKTJBOVICH UTIT 4 IN H I T T I T E T E X T S 397

Building up on van Gessel's work (as well as new KBo 42, 43), the authors of this article B: IBoT 2.126 (+) KUB 58.109
have been able to collect a solid array of instances where the postulation of the hetero- Rs. IV 32': nu-uS-Si-iS-Sa-an Su-i-el (33') [(.ku-it A-NA KAxU-SU ha-m)]a-an-kdn
gram seems to be the only logical solution. na-at tdk-na-aS {ki-eS-Sar-ta har-zOl
What follows is a list of our examples grouped by grammatical cases. It begins with the E: Bo 2860
instances where stands for the nom. *IStanuS, followed by voc. *IStanu(u)e, dat. Rs. IV 9': nu-uS-Si-eS-Sa-an SlG
' Su-i-el ku-it A-NA KAx\3-SU (10') [(ha-m)]a-an-/cdn
*IStanu(u)i, and ace. *IStanun. There is obviously no way to segregate the instances na-at{-kdn PA5-a£-Sa} tdk-na-aS XJTU-uS ki-eS-Sar-ta har-zC(i')]
where the genitive *IStanuuaS is hidden under "The thread that is bound to his mouth, the Sun-goddess of the Earth holds it with
<her> hand".
1. ..Nominative" " V l X ! 4 5
This passage is available in three copies, two of which have UTU-u.?, while one has
We have found only two cases where DUTLT4 is a subject of a clause.
•^UTUV .
(1) KUB 23.11, CTH 142 (Annals of Tudhalia II/I), MH/NS 6 . D
2. .Vocative" UTUA5'
Rs. Ill 19: na-an-mu DINGIR M E S pa-ra-a pi-i-e-ir D
UTUAS URU
A-r[i-in-na °U
UR U D D D
] H A - A r - 7 7 (20) °ZA-BA4-BA4 I$TAR °SIN Li-el-ua-ni-eS x [ - ... The only attested case of a „vocative UTU A " is especially instructive since the
"The <following> deities handed it over to me: the Sun-goddess of Ar[inna, the parallel text has an unambiguous phonetic writing UTU-u-e.
Storm-god of H]atti, Zababa, I§tar, the Moon-god, Lelwani".
(3) CTH 395.1-2 (Ritual of HantitaSsu)
In this example Tudhalia II/I boasts about his destruction of the KaSkaean army. The
syntactic role of is assured by its juxtaposition with the unambiguous nom. 1. KBo 11.14, NS
D
LelwanieS. Vs. II 4: UTU-u-e EN-rra'<<-if>> EGIR-pa-ma-a[n pa-a-z] (5) AMAR-un-ma-an
DUMU-la-ma-an pa-a-i
(2) CTH 780 (Ritual of Allaiturahi) 7 2. KBo 17.104, NS
A: VS NF 12.578, Vs. II 3: ... ( ^ l U T i r 4 5 EN-mf (4) [(EGIR-pa ma-a)n pa-a-i (AMAR-un-ma-an
St
Rs. IV 16': [ri\u-uS-Si-iS-Sa-an °Su-i-el ku-it A-NA K[(AxU-£)][/ DUMU-)] la-ma-an pa-a-i
ha-ma-an[.(-kd)^n (17') na-at-«.kdn PA s -a?-^a>> tdk-na-as UTU-uS ki-eS-s[_{ar- "Oh the Sun-god, my Lord! Give him back to me! Give <me> my calf, my baby".
f)]a har-zi
D
3. „Dative" UTUA5

We have six examples where UTu is the beneficiary of a ritual offering and is
D
accordingly expressed by a dative. More exactly; UTU4 is governed by the verbs
(as was rightly a d m a r g i n a t e d by Prof. A. Korolev in his copy of CHD, L.-N) the r e s t o - dai-/tiia- ,to set (for smb.)' (4), pai-/piia- ,to give' (5), herik- ,to offer, consign' (7), and
ration "->I[[M]-aif> also fitting t h e t r a c e s of the sign, is the only one possible on the
ground of textological analysis. Collation, of course, is needed in any c a s e . by the postposition menahhanda (6).
6 Edited by O. Carruba in SMEA 18 (1977), 158-162.
7 Edited by Haas in ChS 1/5. Copies A, B and E correspond to Nr. 7, 8 and 10 of his
edition. H a a s gives the reading ^UTU-uC^ in B, but according to both the photo
(4) KBo 13.217, CTH 750.8.A (Cult of Ziparwa), NS
(S. KoSak, e-mail of 20.11.2002) and the IBoT autography -u£& is impossible, we Vs. Ill 5': SA.BA I GAL GIR4 A-NA °Zi-pdr-uaa-a (6') [ I ] G[AL GI]R 4 A-NA
should r e a d it as Haas did not consult the cuneiform original of B. D D AS
8 Formally known as W e i d n e r 1911. See van den Hout, BiOr 56 (1999), 149 ff. and Groddek, Ka-tah-Zi-uuu-u-ri (7') [I GAL GI]R 4 A-NA VTTJ da-a-i
O L Z 94 (1999), 198 for details.
398 A. K A S S I A N - I. Y A K U B O V I C H UTu I N HiTTiTE TEXTS 399

"Including one vessel of baked clay for Ziparwa, [one vessel of baked cla]y for Ka- (9) KUB 43.23, CTH 820 (Incantation ritual for the royal vineyard), MS
tahzifuri, [one vessel of baked cla]y for the Sun-deity, he sets <them>". Rs. 35': II NINDA GUR4.RA GID.DA (36') I GAL GESTIN I SILA 4 (37') A-NA
D
UTUA51 Kam-ru-Se-pa
If the deities' names were gen., we should expect Akk. §A, not ANA.
"<An offering:) two long thick loaves, one cup of wine <and> one lamb to/for the
?9
(5) KBo 20.92 ++, CTH 447.B (Cult of chthonic deities), MS Sun-god <and> Kamrus'eba".
4 5
Rs. IV 2: ki-i-ma A-NA ' V n j pi-an[-zQ 4 5
4. Accusative" ^ T U
"They giv[e] this to the Sun-goddess".
In six cases below is best regarded as a clause direct object. In five of
(6) KBo 23.1 + ABoT 29, CTH 472.A (Ritual of Ammihatna), NS
them we are dealing with an extremely frequent idiomatic expression x eku- ,to drink
Vs. I 12: na-aS-Sa-an KASKAL-&' ti-i-ia-zi nu NINDA KU 7 A-NA ^ T X / 4 5 1 0 (13)
the god x'. Scrutiny of examples collected by A. Archi in Kammenhuber, Materialen, Nr.
me-na-ah-ha-an-da pdr-Si-ia
5 (2) proves that this construction normally requires a divine name in the accusative,
"(S)he steps on the road and breaks the sweet loaf facing the Sun(-deity)".
sometimes (in the later language) in the dative, but never in the genitive. Thus, quite
13
(7) KUB 25.20, CTH 618.5 (AN.TAH.SUM festival) aside from the theological interpretation of this ritual act , one can safely claim that
Rs. ? IV ? 6': LUGAL MUNUS.LUGAL-fcdn INA E °UT[U ... ] (7') LUGAL MUNUS. ** UTU-af eku- would be a syntactically aberrant construction, while "^UTU 4 (ace.)
1 D AS
LUGAL A-NA DINGIR "^ US-K[E-EN-NU] (8') I UDU A-NA UTU hi-in-kldn- eku- ,to drink a god' in (10)-(14) is a regular one.
zil
(10-11) KUB 30.41 ++, CTH 669.19 (Unidentified festival), NS 1 4
"The king <and> the queen [...] in<to> the temple of the Sun-deity. The king and the
Rs. V 1: LUGAL-ii? a-aS-ka-az G[UB-a£] (2) D U T U A 5 E 'Me-iz-zu-ul-la-an e-ku-zi
queen prostrate themselves before the deity. They consign one sheep to the Sun-
"The king drinks the Sun-goddess <and> Mezzulla outside, st[anding]".
deity".
D
Rs. V 12: LUGAL-ii? an-dur-za T U § - a M (13) UTUAS C
'Me-iz-ziu]-u[l-l\a-qn
(8) HFAC 54 + KBo 29.213 (+), CTH 641.2 (Cult of IShara), NS
e-ku-zi
Vs. 10: nu EN.SISKUR pa-iz-zi nu-uS-Si Slj y i ' A -aJ: ua-tar pi-an-zi nu EN.SISKUR
„The king drinks the Sun-goddess <and> Mezz[ul]la inside, sittin[g]".
A-NA DINGIR 1 ' 7 ^ US-KE-EN nu-kdn kiS-an (11) ti-an-ti III UDU™' A SA.BA \EN
D
UDU §A IGI.DU8.A na-an-kdn A-NA ^IS-ha-ra BE-EL-TU-ma °SIN (12) D UTU A S ' (12) KUB 39.5 +, CTH 450 (Royal funerary ritual), N S 1 5
Hal-ma Sa-an-ga-ra Tu-uh-hi-it-ra Su-up-pa-ia nu-kdn UDU" ' A-NA PA-NI Rs. 15: [nu: ^Xnxf^8 KI.MIN LU
NAR iS-TU GlS
TIBULA SlRRU I NINDA.GUR4.RA
DINGIR'"*'' (13) ku-na-an-zi - pdr-Si-ia na-a\_n-kdn pa-ra-a pi-e-da-{i)~\
"(10) The offerant goes. They give him hand-water. The offerant prostrates himself to
the deity. They set thus (i.e. they prepare the following offerings): (11) three sheep
including one sheep of the first quality'. <They set> it (i.e. this sheep) for Ishara, M Edited by Haas in F s . Otten^ 131ff., w h e r e line 37' is transliterated A-NA
D
U T U -aSl ^Kam -ru-Se-pa and translated a s in t h e present article.
Beltu, the Moon-god, (12-13) the Sun-god, Halma, Sangara, Tuhhitra in a ritually pure \3 For various understandings of this expression s e e H.G. Guterbock, CRRAI XXIV
(1987), 122-129 with references. It seems t h a t , depending on place and time, this can
way. They slaughter the sheep (pi.) before the deity". refer to drinking a god as a magical act, t o drinking from the special cup of a deity,
or, later, to drinking to a god (i.e. toasting a god).
14 Cf. Kammenhuber, Materialien Nr. 5, 146 (53).
9 Edited by Popko, Das hethitische Ritual C T H 447, W a r s z a w a 2003; cf. also Popko's t$ Edited in Kassian et al., Hittite Funerary Ritual (AOAT 288), 350. Normally in Hittite
contribution in this volume. the use of KI.MIN instead of a verb did not change t h e case-marking of nouns. The
10 T h e A§ sign is provided with an e x c l a m a t i o n mark in the autography. makeshift supposition that DUTU-a£ can b e a free genitive (ibid., 339, fn. 10) is now
D
11 Dupl. KBo 40.307, 4' reads: ... A-N)lA U T U { x } me-n£(a-ah- ... unnecessary.
400 A. K A S S I A N - I. Y A K U B O V I C H UTU4 IN HITTITE T E X T S 401

4 5
„The Sun[-de]ity ditto. The singers sing (accompanying themselves) on the T.-instru- 5. .Accusative" ^ T U before adverbial participles
ments. He breaks a <(sour)> thick loaf and [bring(s)] i[t out.]". All the eight examples discussed in this group are similar to those discussed in § 4 in
that one again is „drinking a god" and thus we expect that UTU-„ai" stands for the ac-
This is an abbreviation for U T t / ^ ekuzi „He drinks the Sun-god". Cf. the parallel
cusative IStanun. The only peculiarity of this group is the presence of adverbial parti-
contexts „DN ekuzi" with ace. taknaS UTU-un (Rs. 4, 18) and apel Zl-an (Rs. 9, 20,
ciples GUB-a? (arandatf) and TUS-a? (afandal) immediately after a direct object. Since
23).
adverbial participles have become non-productive morphological archaisms already in
16 20
(13)KUB 51.57, CTH 633.B (Festival of procreation)
D Middle Hittite , and since there is independent evidence that they were misunderstood by
Vs. 32: (lll-SU e-ku-z)~\i °Ka-tah-ha U T U A S [(°LAMMA LUGAL)
some scribes or scribal traditions , one can hypothesize that in some cases \JTU-a$
„He drinks thrice: Katahha, the Sun-deity <and> the Tutelary Deity of the King". D
TUS-a?/ GUB-a? represents a scribal error for the expected * UTU-un TUS-a£/ GUB-
The unambiguous accusative Ka-tah-ha-an UTU LAMMA LUGAL is attested in a af. This explanation, in fact suggested in (McMahon, Diss.) for (18), could account for the
duplicate IBoT 1.29, Vs. 27. disproportionately high number of ungrammatical UTU-„af" in front of adverbial partici-
ples. Yet, since we do not have a way to know in which cases UTU-„af" /
(14) KUB 58.11, CTH 678 (Unidentified festival of Nerik) 17
(TUS-a?/ GUB-aif) represents a scribal error, as opposed to a complex heterogram
Rs. 1': ^ T L T 4 5 D
' Me-iz-zu-u[l-la-an GUB-aJT a-ku-ua-an-zi I NINDA GUR4.RA
UTU , Occam's razor dictates the transliteration UTTJ for all the doubtful instan-
pdr-si-ia]
ces. In addition, the claim about the anticipatory scribal error (i.e. gen. UTU-ai) cannot
[They drink] the Sun-god<dess'> <and> Mezzu[lla, standing. He breaks one thick
be substantiated before one finds probative examples with deities others than UTU-U-,
loaf.]
standing in gen. in contexts with TUS-aiV GUB-af.

The line is securely restored from the following ones. The fact that UTXJ is ace. (16) KBo 24.26, CTH 694 (Cult of HuwaSSana), MS
is supported by unambiguous
unambiguoi ace. sg. Za-li-jxi-[_nu-u]n (1. 3') and UD (1. 5') oc- Rs. Ill 21: EGIR-pa-ma ^ T l T 4 5 TUS-a? e-klu-ulz-zi
curring in parallel contexts. "(S)he drinks the Sun-deity, sitting".

1R
(17) KBo 38.74, CTH 670 (Unidentified ritual), NS
(15) KUB 41.3 +, CTH 408.B (Ritual of Pupuwanni), NS
E>
9': NINDA.K]U 7 ? pdr-Si-ia ^MTU^ TUS-af e[-ku-zi
Vs. I 19': [{EG1R-SC-ma)'] (20') ° U UTU A5 ' °LAMMA ^Gul-Su-uS U
Da-ra-u-
„(S)he breaks [the swe]et' [loaf] <and> drinks the Sun-deity, sitting".
u[C?-&i)] (210 SA IM-pdt i-e-en-zi
„[(Then)] they make of clay <images of> the Storm-god, the Sun-deity, the Tutelary
19
Deity, the G.-deities [and] the D.-deities". 20 No adverbial participles have been formed from t h e verbs other than ar- ,to stand' and
The fact:t tnat
that UTu
uiu is ace. is supported by unambiguous ace. pi. GulSuS and of- ,to sit' in MH*. For the OH ga-ne-na-an-da/ta-aS ,in a squatting position' (KBo
Dr 17.18, II 10' and KBo 17.43, I 90 s e e Neu, KZ 86 (1972), 292.
'DarauuS. it Cf. KBo 19.161 I 17' L U G A L - y a - a f G U B - a f e-ku-zi for the expected *LUGAL-wf
G U B - a f e-ku-zi and parallel c a s e s discussed by F. Pecchioli-Daddi in Gs. Moreschini,
305-7. W e disagree with Pecchioli-Daddi's t r e a t m e n t of LUGAL-jja-af GUB-af e-ku-
16 N S according t o t h e C H D files. zi as an archaic absolute genitive from which t h e construction LUGAI~-nJ GTJB-af e-
17 Edited in Haas, KN, 214 ff. (as Bo 2710). Haas translates Rs. V as .XThey drink] to the ku-zi had developed (Pecchioli-Daddi informed one of the authors in Qorum in Sep-
Sun-deity <and> M e z z u Q l a , standing". t e m b e r 2002 that she does not insist on this theory anymore). Yet, since the construc-
18 Cf. D. Prechel, ,Betrachtungen zum Ritual der Pupuwanni', Silva Anatolica (Fs tion LUGAL.-ua-aS GUB-aif e-ku-zi occurs several times in t h e t e x t s related to the
Popko), W a r s a w : Agade, 2002, pp. 283-5. cult of TeteShabi of the city Tawiniya, one can plausibly conjecture that it reflects a
19 T h e duplicate A (KUB 7.2) Vs. I 15 reads ... D U D U T U D L A M M A ... without any com- local scribal tradition. Maybe the Tawiniya scribes, being unaware of the function of
plements. GUB-a^, tried to put a subject in an ungrammatical agreement with it.
402 A. K A S S I A N - I. Y A K U B O V I C H UTU4 IN HITTITE T E X T S 403

Cf. ibid. 12', 2LA-BA4-BA4 in a similar context without any declensional ending. „He drinks the Sun-deity from the cup, sitting".

(18) KUB 10.93, CTH 685 (Cult of the Tutelary Deity), NS (archaic) 22 Cf. ibid, (in the identical contexts) unambiguous ace. Hu-u-ua-aS-Sa-an-na-an (Vs.' 3'),
D
Vs. I 15': U T U A S TUS-oF e-ku-zi GlS D
INANNA SlR* 1 7 I NINDA GUR4.RA [ H]u-ua-aS-Sa-an-na-an (Rs.' 3'), Pi-u-li-i-in (Vs.' 7'), Im-ra-al-li-in (Vs.' 9'),
pdr-Si-ia LAMMA Sar-hx-im-mi-in (Rs.' 6') and also ace. pi. hJi-iS-Sa-la-an-du-uS (Vs." 17').
„He drinks the Sun-deity, sitting. <The singers> sing <accompanying themselves> on
(23) KUB 54.9, CTH 692.3.C (Cult of HuwaSSanna)26
the ,instruments of the goddess IStar'. He breaks one thick loaf. Vs. II 7': [nu] D
U T U A ? TU§-<tf a-ku-ua-an-zi L
°-MESNAR S i R * ^ ]
„They drink the Sun-[de]ity, sitting. The singers sin[g.]"
Cf. ibid. 13' & 16' ISKUR in the identical contexts without any declensional ending.
Cf. ibid. 14': nu IM TUS-af a-ku-ua-an-zi without any complement.
(19) KUB 27.66, CTH 692.5 (Cult of HuwaSSanna)23
Vs. II 19': [EG]IR-pa-ma D U T U ^ TUS-a? e-ku-zi L
° N A R StR RU NINDA
ta-fcar-
6. Discussion
mu-un pdr-Si\_-ia]
„Then he drinks the Sun-deity, sitting. The singer<s> sing. He break[s] the f.-loaf". We have seen that in a number of instances the ungrammatical UTU-„a£" can be
4
successfully explained by assuming the indeclinable Akkadographic complement ^ T U
Cf. ibid, (in the identical contexts) unambiguous ace. LAMMA Sar-la-i-me-en (1.
It remains to see, first, whether or not the alternative explanations of the indeclinable
22') and D 'La-la-ri-ia-an (1. 24').
UTU-„aif" are possible and, second, what was the motivation behind introducing the
24
(20) KUB 32.125 + KBo 29.100, CTH 692 (Cult of HuwaSSanna), MS complement A$ in Hittite writing system.
4 5
Vs. I 13': ... ^x-an ^ T l T GUB-aS e-ku-zi It is easy to dispense with the potential claim that Akk. SamaS ,Sun-god' was borro-
"... he drinks the Sun-deity, standing". wed in the Hittite language and became a rare synonym of Hitt. IStanu- (likewise borro-
wed from Hattic). In this case, one would expect that UTU-„a£" would most frequently
Cf. ibid. Rs. IV 16': UTU TUS-atf a-[k\u-an-zi without any complement.
occur in the texts of Akkadian inspiration. Yet none of the examples discussed above
comes from such a text, whereas, e.g., the Hittite hymn to the Sun-god (CTH 372), de-
(21) KUB 34.102, CTH 704 (Cultic text of Hurrian inspiration), N S 2 5 27 D
E>
Rs. Ill 25': EGIR-an-da-ma UTU A 5 GUB-aS e-ku-zi I NINDA KU 7 p i l r - M i - j M monstrably influenced by Mesopotamian tradition , consistently uses UTU-u- = IStanu-.
„Then he drinks the Sun-deity, standing. He bre[a]kCs] one sweet loaf'. In Luwian, which, unlike Hittite, was an immediate neighbour of the Semitic languages,
the Sun-god retained its indigenous name Tiuat-.
Cf. ibid, (in the identical contexts) dat.-loc. Su-ua-li-ia-at-ti (1. 17') and ace. (without'
A theory that would have a bit more to recommend itself could operate with the
D D D
declensional endings) °NISABA (1. 19'), £-A (1. 21'), EN.ZU (1. 23'), UTU
free-standing genitive ManuuaS ,(god/goddess) of the Sun'. The omission of the head
A-ri-in-na (1. 26').
noun in a possessive construction is nothing strange in Hittite: one can compare, e.g., the

(22) KUB 46.18, CTH 692 (Cult of HuwaSganna) free-standing genitive parSnauuaS ,(one) of squatting' that could function the same way as

Vs. ? 4': nu D
U T U A S TUS-o? iS-TU GAL a-ku-an-zi ... parSnauuaS SAGI ,a cup-bearer of squatting' . The awkwardness of the unisex usage
of IStanu- for, e.g., the Mesopotamian Sun-god and the Hattic/Hittite Sun-goddess of

22 Edited in McMahon, Diss., 224-227. Cf. Kammenhuber, Materialmen Nr. 5, 166 (12).
23 NS according to t h e C H D files. Cf. Kammenhuber, Materialmen Nr. 5, 193 (13). 36 Cf. Yoshida, THeth 22, 247.
24 Cf. Kammenhuber, M a t e r i a l i e n Nr. 5, 194 (15). 37 GUterbock, JAOS 78 (1958), 241-242.
25 Cf. K a m m e n h u b e r , M a t e r i a l i e n Nr. 5, 185 (29). J8 Neu, Gs. Kronasser, 118-120.
404 A. K A S S I A N - I. Y A K U B O V I C H 'UTu IN H I T T I T E T E X T S 405

Arinna would provide a semantic motivation for its replacement with the periphrastic 4. KUB 43.23, Rs. 23'-61' (see (9) above) contains a list of offerings to various dei-
*IStanuuaS (Siu$y ,(god/goddess) of the Sun'. ties, such as long thick loaves, „GUL" thick loaves, wine, oxen, sheep, pigs, etc. The
All these arguments, however, are doomed to remain speculations in the face of text- deities (and/or their priests) are grouped as follows:
ual evidence. If gen. *I£tanuua$ was a new formation replacing the old IStanu-, one (23'-25') two long thick loaves, ... to the men (i.e. to the male gods?) of the Storm-god
would expect to find some spatial or temporal distribution in their usage. But this is not (°lU-na-aS HJMES-a?) §
the case. The indeclinable UTXJ-„af" appears already in the Middle Hittite texts, but re- (26'-300 ... to the Storm-god <and> Mamma (A-NA IM Ma-a-am-ma) §
mains a rare phenomenon up to the end of the Hittite scribal tradition. It is equally im- (31'-34') ... to the waters of the Storm-god and the Canal ([A-AM] u-i-te-na-aS
possible to link UTU-„af" with a particular group of texts: even in the description of [ D IM-n]a-oi r 0 PA5) §
the cult of HuwaSSana, where this form occurs most frequently, UTU-a? is by far more (35'-37') ... to the Sun-god <and> KamruSeba (A-NA ° U T U A ' ? ° Kam-ru-Se-pa) §
common. This fact can be explained only if we assume that the alternation UTU-of/ (38'-42') ... to the men (i.e. to the male gods?) of the Tutelary Deity, to the Tutelary
UTU~„a?' was not that of archaism vs. innovation, and this precludes the interpretation Deity <and> Aala (A-NA H J M E S §A °LAMMA °LAMMA DA-a-la) §
of UTU-„a^" as the free-standing genitive *Istanuua$. In the same way, the distributio- J
(43'-46') ... to the gods of the <king s> house and the thousand gods <of Hatti)
nal arguments militate against the otherwise ad hoc assumption that UTU-„af" is an {A-NA DINGIR M E § SA £TIM 0 LI-IM D I N G I R ^ 5 ) §
obscure local deity, which never appears phonetically written. (47'-5l0 ... to Telibinu <and> Malija of the Garden, the Mother of vine and grain
D GI§
A specific explanation was advanced by van Gessel for UTU-„<x?" in (9) and can be (A-NA Te-li-pi-nu $A KIRI 6 DMa-a-li-ia GE&TIN-aS hal-ki-<aS> AMA-ni) §
applied by extension to (10)-(11) and (13)-(15). These contexts contain combinations GlS
(52'-55') ... to the Mountain of /c.-tree<s> (A-NA HUR.SAG §A kar-pi-ni) §
D D D D D
UTU-„(rf" KamruSeba, UTU-„aif" °MezzuUa and UTU-„at" LAMMA. In theory, (56'-58') ... to the Nurturing' Earth <and'> the Sun-goddess of the Earth (A-NA KI
one can try to interpret them as free-standing genitives ,Kamru§eba <, wife) of the Sun- Su-uh-mi-li tdk-na-aS UTU-t).
god', .Protective god <, son> of the Sun-god' and .Mezzulla <, daughter) of the Sun-god- We see here the paired deities: the Storm-god and Mamma, the Tutelary Deity and Aala,
dess of Arinna'. Even though these interpretations can be supported by (certain) Anatolian Telibinu and Malija (at least for the Tutelary Deity and Aala we know that they were
mythological traditions, they are precluded by a number of formal considerations. consorts). The only possibility is to analyse the pair in question ( UTU-„af"
KamruSeba) in the same way as these ones, i.e., ,the Sun-god <and his wife) Kamru-
1. The construction „X-aS Y" with the meaning ,Y, the son of X' does not seem to oc- 30
Seba', not *,Kamru§eba <, the wife) of the Sun-god'.
cur in Hittite. The normal expression is "Y X-aS DUMU". In Luwian, where the omission
of the word for ,son' is common, the normal construction is „Y X-aS" not „X-aS Y". The Thus the postulation of a complex heterogram UTXT^ that could replace
omission of the words for ,wife' and ,daughter' does not belong to the standard features of UTU(-u-) at the whim of a scribe is the only solution available. A separate question is
any Anatolian language. why the Hittite scribes occasionally used this heterogram. To start with the situation in
2. The unmotivated mentioning of a deity's parent or husband is not expected in stan- Akkadian, the Mesopotamian Sun-god could be written either as Akk. Samsu-, which is
dardized ritual/festival contexts. properly a common word for the sun and the sun-disk, or, more frequently, in an indecli-
3. In (10)-(11) and (14), one should assume the omission of Arinna after nable form SamaS. When written ideographically, SamSu- could appear as UTU-fu(m)
D
UTU-as. / \]TX5-Si(m]/ UTU-ifa(m), depending on the case form, while SamaS could be repre-

29 T h e o n e - t o - o n e correspondence b e t w e e n the sign sequence u U T U - u - and the reading

"IStanu, implicitely presumed by many scholars, w a s r e c e n t l y argued for in the habili- M> The same solution is accepted by Haas (Fs. Otten^, 137) and Yoshida (THeth. 22, 182
tation thesis of Irene Tatishvili, Hittite religion: genesis, formation, and structure of with fn. 123).
the pantheon (in Georgian), defended in the Tbilissi S t a t e University in 2002. .11 CAD 17(1), 337 (sub f). AHw, 1154, 1158.
 D
406 A. K A S S I A N - I. YAKUBOVICH UTLT 4 IN H I T T I T E T E X T S 407

D
sented as UTU-oT . In both cases, UTU could also appear in Akkadian without a pho- Sun god; being borrowed in Hittite as UTU A ' 5 , it came to be used also for the erst-
netic complement. while Hattic Sun goddess * IStanu- Arinna (1) and for the original Hurrian chthonic
In Hittite, the Sumerogram UTU acquired a new technical meaning. The winged deity *taknaS IStanu- (2). We believe that any deity called IStanu- in Hittite could be
sun-disk being one of the most important Hittite royal symbols, it was also chosen as an written as
official metaphorical self-designation of Hittite kings. The image of the winged disk stan-
ding at the top of many Imperial Hieroglyphic inscriptions (HH 190 = SOL ) can be di-
2
D £l
rectly compared with the complex heterogram Hitt. UTU that is usually translated as
,My Majesty'. Since this heterogram is mainly used when the king is referring to himself,
it is normally understood as an equivalent to Akk. SamSi ,my sun'.
Another peculiarity of Hittite is that the Sumerogram HZL 316 is used not only for
D
UTU = Hitt. IStanu- ,Sun-god(dess)', but also for ° U D A A ^ = Hitt. Siuatt-, lit. ,(god of
D 33
the) Day', who can function similarly to UD.SIG5 ,(god of the) Good Day'. Many
scholars believe that the function of UD, at least in some texts, is that of the deified
Day of Death . We know that the complement of UD is taken from Akk. ace.
umam ,the day (ace.)', because this ominous deity can be occasionally written as UD
(can be read as U4-Ml) and UD (can be read as U4-MA-AAf). In some ca-
ses, however, the Akkadian complement is absent, and our reading UD (as opposed to
D 35
UTU) is based exclusively on contextual analysis .
Based on the evidence presented above, we should like to suggest that the Akkadian
D
writing UTU-a? was retained in Hittite as a complex heterogram UTU A in order to
distinguish the Sun-god from the deified Day UD and, secondarily, from the title
D Si
UTU . This usage could originate in contexts like (14) above, where one drinks both
D ^A& D ANf
UTu and UD . Hittite normally retains Akkadian complements in order to signal
grammatical features, such as possessive relations and case distinctions; in this case their
use serves the aim of lexical differentiation.
Estan was originally the name of the Hattic Sun-goddess; being borrowed in Hittite as
IStanu- it was secondarily extended to the Babylonian Sun-god (Akk. SamaS) and to the
Hurrian
32 E . g . chthonic
in A m a r n goddess
a l e t t e r s :(Hurr.
lu tidi Allani).
inuma Salim UTU-af
Sarrxi waskima a ^heterogram
U T U - a f inaforSarne
the „Babylonian
know that
t h e k i n g is w e l l , l i k e t h e S u n ( - g o d ) in t h e s k y " (cf. C A D 17(1), 3 3 6 ) . D U T U - a i r is a l s o
a t t e s t e d in t h e A k k a d i a n of H a t t u S a , s e e e . g . K U B 3 . 6 8 , V s . 4 .
33 F o r t h e i n t e r c h a n g a b l e u s a g e of ^ U D ^ " a n d ' - ' T J D . S I G 5 s e e K a s s i a n e t a l . , H i t t i t e
F u n e r a r y R i t u a l ( A O A T 2 8 8 ) , 5 3 8 ( u n d e r III 4 0 - 4 4 ) w i t h r e f e r e n c e s .
34 H a a s , G e s c h . R e l i g . , 2 4 5 .
35 S e e v a n G e s s e l , O n o m a s t i k o n I I , 8 4 1 .