Thinking about that Nard myth, where a Nard woman births 100 twin girls and 100 twin boys, identical, and fierce, I thought that it closely resembles the other myth about the Queen of Kanesh, I wrote about earlier in History section. So I went here to make a link to this thread from Russian Invasion and was stunned to find that my last post in Hittites thread had completely disappeared, that means that mods – admins had deleted it completely. What was here – a comparative analysis of Hittite texts from http://www.hittites.info/translations.aspx with Russian translations of the same source which I made from the book The Moon Fallen From the Sky
By Vyacheslav Ivanov, and academicians Vasiliy Struve and Aleksandr Freiman.
I don’t have any possible idea of what exactly may have prompted sott mods – admins to delete my post. As far as I recall none of my posts had been ever deleted before, no matter of how foolish it had been. I just hope it had been deleted by some software mistake.
From my side I put efforts to translate text as close to original as my heart and mind go.
And I do keep pdf file of this book in Russian and would be happy to send it to any Russian-speaking individual on sott to proofread/verify my translations.
Fortunately I keep my posts and regularly make back-ups, so I reproduce the lost translation here below:
Cases when Russian translations are different from respective English version appearing on www.hittites.info, are in ( ); if English translation is absent, Russian version is added
in bold
The Anitta Text
Neu, Erich, Der Anitta-Text, Studien zu den Bogazkoy-Texten 18 (1974)
§1
(Thusly) Anitta, son of Pitḫana, King of Kuššara: Speak
s such words: He, Pithana He was dear to the Storm God from Heaven. When he was dear to the
Heaven Storm God, the King of the city Neša [became captive(?)]
started fighting with the King of the city Kuššara.
§2
The King of Kuššara came down from the city in large numbers. He took Neša at night by storm. He seized the King of Neša, yet he did not take part in evil (against) any citizens of Neša. He made [them] mothers and fathers for himself.
§3
After (the death of) Pitḫana, my father, in that same year I reversed the reversal. Whatever land arose from the sun
Goddess] (i.e. the east), I defeated them all.
§4
13 [. . . . .] the city Ullama
fighted with me [. . . . .]
14 [.
Then . . . .] the King of Ḫatti c[ame? . . .] back [. . . . .]
15 [
I have him. . . .] in the city Tešma? I defeated [. . . . .]
16 The city Neša, f[ire? . . . . .]
§5
[I took] the city Ḫarkiuna in the time of warmth (i.e. daytime). I took the city Ullamma at night by storm. [I took] the city Tenenda in the time of warmth.
§6
I sold (i.e. devoted) [them?]
these cities to the Storm God of Neša. We han[ded over?] the p[rice] to the Storm God. Whoever becomes king after me, whoever resettles the city [Ullamma, the city Tenend]a, and the city Ḫarkiuna - [the enemies] of Neša, may the Storm God of Neša be hostile to them! May he
the King be [. . .] in all the lands! Like a lion [. . .] the lands
defeats him.
§7
27 [. . .] something, upon [. . .]
28 [. . . if]
somebody settles in these cities, I let him become enemy of Storm god he settles. Him to the Storm God [. . .]
29 [. . . . .]
§8
30 [In the . . . year?] after my father, [
Pitkhana. . .]
31 [. . . I went?] to the Sea of Zalpuwa
Tsalpa.
32 [. . .] The Sea [of Zalpuwa was my border?]
and cities near Tsalpa I took over
§9
[I copied?] these words from the tablet in my gate. Hereafter for all time may no one nullify this tablet! Whoever nullifies it, may he be an enemy of Neša!
who will rule after me!
§10
A second time Piyušti, the King of Ḫatti, came. At the city Šalampa [I defeated?] his auxiliary troops which he brought.
§11
[I .
conquer..-ed] all the lands from Zalpuwa by the Sea. Formerly Mr. Uḫna, King of Zalpuwa, carried off our god from Neša to Zalpuwa. Later I, Anitta, Great King, carried back our god from Zalpuwa to Neša. I brought Ḫuzziya, King of Zalpuwa, alive to Neša. [Because] Ḫattuša did [not] join [in evil against m]e, I left it alone. When it [. . .] later became famished?, Ḫalmašuitt, their god, gave it over. I took it at night by storm. In its place I sowed cress.
The Succession Proclamation of Ḫattušili I
(Hattušili I's Proclamation of the Young Muršili I as his Successor)
Summary: In the testament of Hattusili I the King condemned his sister – a ‘snake’ and her children in intrigues against him, and describes would –be calamities to citizen of Hattusas in case his sister and children come to power. Accusations of Hatussili I concur with similar accusations against ‘snake’ Tanawanna, both texts have been inscribed at the same time. ‘Snake’ is identified as Tawananna – the King’s sister and the mother of Labarna. Tavananna’s name couldn’t be mentioned in documents under death penalty.
§2
I, the king, took him and I advanced him in my wisdom. What now? From now on, no one will (ever)
praise his sister's son,
raise him as his own! For the word of the king he did not take. He kept taking that which is the word of his mother, the snake! The brother's and sister's kept bringing cold words to him, and their words he kept listening to. But I, the king, heard, and I argued an argument.
§3
Enough of that! He is not my son! Then his mother kept bellowing like a cow, (saying) ‘They separated the living bull-calf from me! (in Russian translation:
They while I was still alive, took away an uterus from me) And they deposed him! And for what?’ Did I, the king, treat him badly in any way? Did I not make him a priest? Do I not keep pulling him forth in goodness? He did not show mercy for the will of the king, how could he show mercy on his own for the welfare of Ḫatti?
§12
See my son, Ḫuzziya! I, the king, made him the lord for Tappaššanda. But they took him and they kept slandering to him, and they caused him to become hostile to me, (saying), ‘Rebel against the person of your father! The Great Houses (
Palaces ) of Tappaššanda which he did not exempt
clean by rituals , you will make the exemption! (
clean’ )
§13
But I, the king, deposed Ḫuzziya. Then the citizens of Ḫatti, even in Ḫattuša, became hostile. Further, they seized a daughter. And because she had a son(?), they made hostilities against me, (saying), ‘For the throne of your father a son does not exist. A servant will sit down on it! A servant will become king!’ And then Ḫattuša and the Great House (
City of Hattusas ) she overturned, and the Chiefs and the Sons of the Palace became hostile to me. She stirred up the whole land!
§14
The citizens of Ḫattuša [she visciously? killed. These ones she ...-ed in the heart. The citizens of Ḫatti she killed. This one's ox is taken, another one's sheep is taken, the vineyard and the field are taken. The threshing floor and servants... They are hitched to his ox, and this one... (text breaks)
In Russian translation reads:
(
And a brother in hostility was killing a brother, and a friend was killing a friend. Sons of city of Hatti were dying. And during the civil unrest all possessions disappeared: someone lost his oxen, someone – sheep, someone – house, vineyards and fields, someone – gold, silver, precious stones, copper and bronze. What had remained was disappearing in times of civil unrest. )
§15
1 ...these...
2 these... ...servants of the king...
3 and them the ILKU-men... ...the GIŠTUKUL-men...
4 and their fields they took. In this(?) ‘These are his and these are mine!’ (?)
5 I know nothing (about it)!
In Russian translation reads:
(
and the handlers of the fields were saying: ‘ I don’t know whether this piece of land is his or mine. I know nothing about it!’)
§16
When I heard... she killed the sons of Ḫatti, their/your tears I sought. If I had not sought them, you would have seized me top to bottom with the tongue ! ...you let. The king, knows nothing... ...’Why to me this small thing did you give?’ If I did not give a little, if I gave many oxen, if I gave many sheep, then the blood of the land I would have drunk!
In Russian translation reads:
(
But Gods put my daughter into my hands. She had lead to death of sons of Hatti. And I took away all possessions from my daughter to punish her. And I told her: ‘If I leave at least a small part of your possessions in your hands, the sons of Hatti will despise me for that.’ And she responded to that: ‘You exposed me to death!’. Then I gave her a very small part of possessions. And she responded to that: ‘Why did you give me as little?’. And then, I responded to her as a Tzar, ‘Is not that enough? If I gave to you many oxen or many fields, then it would turn out that I drink the blood of my own country myself!’)
§20
You are my foremost servants! My, the king's, word you must keep! You will eat bread and drink water, and Ḫattuša also will rise up, and my land will be at peace. But if you do not keep the word of the king, then you will not live into the future. You will die! Whoever splits(?) the word of the king, he will promptly die. May he not be my MAŠKIM-official! May he not be a foremost servant! May they slit his throat!
(penis ) That is of my grandfather(s?) PU-Šarruma(?), his word. Did not his sons turn to the other side? My grandfather marked Labarna as his son in Šanaḫuitta. But afterwards his servants and chiefs frustrated his command, and they sat Papaḫdilmaḫ (on the throne). But how many years went by? How many escaped? Where are the houses of the Chiefs? Did they not die?
The Proclamation of Telipinu
§ 1-28 OK
§ 29- 37 are absent in English version
§ 29
From now and then whoever will become a king, and so be it that his brothers, sons, relatives and his family and his warriors gather together. And you, a future King, will come and with your unbending hand the country of enemies will submit. But not say so: ‘I let you go without punishment’, if in a real life you forgive nothing, but sidetrack. Don’t kill anyone from family. That doesn’t lead to good.
§30
And whoever will reign afterwards, if he will cause misfortune to sister or brother, so you become a family councel [pankus] to him and say to him: ‘This is the story of [our] blood.’ Look into tables: prior it became a lot of blood in city of Hattussas; and then Gods took revenge from Tzar dynasty.
§31
A King who will inflict an Evil on this sisters or brothers, will respond with his head. Then you must call for a Judiciary Council. If the Court will decide so, let him pay the price with his head for Evil which he inflicted. Let them not kill in secret as Tzuris, Tanuvas, Takharvanlis, Tarukhsus have done. Let them not do any harm to family of King, his wife, his sons. If a prince will be found guilty, let him pay with his head. Let them not do any harm to his family, his wife, his sons. If because of Evil plot, Princes die, do not destroy their houses, fields, vineyards, household grain deposits, their slaves, cattle, sheep.
§32
If any Prince will be found guilty, let him pay with his head. Do not do any harm to his family and sons.
It is not [nice] to give a head of a relative or possessions of the Prince as a retribution. Those who commit such unlawful [evil] deeds, be them heads of household, the Principal over sons of Palace [Princes’ tutor?], Principal over meshedi [Meshedi are the Personal Guards of the King] or the Principal cup bearer, they all are eager to get houses of Princes; that is why they say: ‘Let this city become mine’, and they perform trickeries against the Principal of the city.
§33
And from now on, in the city of Hattussas, sons of the Palace, mesheds, gold weapon bearers, cup bearers, table makers, bread makers, messengers, salaskhia, field commanders of thousand troops – you all should know that rule from now on. Let Taunvas, Takharvailis and Tarukhsus become a sign for you: so when whoever will commit an Evil deed, be that a man of a household or Principal over Sons of Palace, Head of Wine bearers, Principal over Meshedi, Commander of thousand troops… and you – let you become a council for him, take him and raise him to appear in front of your court.
§34
In the city of Hattussas people…., heads of households, Principals over Sonds of Palace, … Principals over field commanders of thousand troops…
§35
And the case of blood is such. If anybody is responsible for a murder, then the word belongs to head of a household. If he states: ‘Let him die’, the murderer should die./ If he states: ‘Let him pay contribution’, then he must pay a contribution. But there should be no appeal to a King.
§36
In the city of Hattussas the ritual cleansing from everything associated with magic should be performed. If anybody in the family of King knows Magic, you, the King’s people must arrest and bring to the gate of the House of a King. And whoever will not bring him, will experience the following: an evil will come for him and his household.
§37
[the End of Table One of Telepinus]
Apology of Hattušili III
§3
My father Muršili begot us four children: Halpa-šulupi, Muwattalli, Hattušili and Maššanauzzi, a daughter,
whose name was ‘A Slave of Gods’. I was the youngest child of them all. While I was still a child - I was (still) a chariot driver2 - she (i.e. Šaušga) sent Muwattalli, my brother, to Muršili, my father, by means of a dream: ‘For Hattušili the years are short. He is not one of (long) life. Give him over to me (i.e. Šaušga), let him be my priest, and he will stay alive!’ So my father took me up as a child and gave me in servitude to the goddess, and as a priest I made offerings. In the hand of Šaušga, my lady, I saw prosperity. My lady Šaušga took me by the hand, and she became a divine guide (v. parahandantešš-) for me.
§6
When my brother Muwattalli went down to the Lower Land on account of the word of his god, and left Hattuša, my brother took up the gods of Hattuša and the (images of the) deceased (kings), and he carried them down to the Lower Land. Subsequently, all the Kaškan lands - the land Pišhuru, the land Išhupitta, and the land Daištipašša – revolted
again . They took away the land Landa, the land Marišta, and fortified towns. The enemy crossed the Maraššanda River and began attacking the land [. . .]pa. He began attacking the land Kaniš [. . . . .]. The city Ha[. . .], the city Kuruštama, and the city Gazziura became hostile on the spot and they set about attacking the unfortified towns of Hatti. The enemy from the land Durmitta began to attack the land Tuhuppiya. Since the land Ippaššanama was empty, he kept invading the land Šuwatara. The two cities [. . .]ša6 and Ištahara
sa escaped. The lands that were captured did not sow barley (and) seed for 10 years. Furthermore, in the years while my brother, Muwattalli, was in the land of Hatti, all the Kaška lands became hostile and they devastated the land Šadduppa and the land Dankuwa. My brother, Muwattalli, sent me, and he put me down in the city Pittiyarika. He gave me few troops and chariots. But I took hold of the few auxiliary troops of the land and I went (forth). I cornered the enemy in the city Hahha, and I fought him. Šaušga,
Ishtar , my lady, ran before me,
and I took over them. And I immortalized myself in that victory. What
Each Hittite he held, I took him away and I resettled every one. I seized the leaders(?)
aides of my enemies and I handed them over to my brother. This is my first manly deed, and on this campaign Šaušga, my lady, called me by name for the first time.
§7
It came about that the enemy from the city Pišhuru invaded. The city Karahna and the city Marišta were in the midst of the enemy. The city Taggašta was his border on that side, and on this side the city Talmaliya was his border. He had 800 teams of horses (i.e. chariots) and the troops were beyond counting. My brother, Muwattalli, sent me (forth). He gave me only 120 teams of horses, but as for troops there was not even one man with me. But Šaušga, my lady, ran before me then, and at that time I conquered the enemy by means of my own body. When I killed the man who was (their) leader, the enemy fled. (
Russian version: When I killed everyone who was helping the enemy, the enemy fled ) Whatever unwalled towns of Hatti were in captivity, they began to attack, and they set about turning back the enemy. I built a victory stela in the city Wištawanda. (
Russian version: I immortalized myself with victory in Wistawanda city ). Then, too, the recognition of Šaušga, my lady, was for me, and the weapon that I held then, I plated it
richly decorated with gold , and I will place it
placed it before the goddess, my lady.
Myth about a battle between the Storm God and a Snake
Summary: There are two versions of myth about the Storm God, which was defeated by the Snake first; and then won him because he himself or his co-sorte Goddess Inara asked help from mortal humans.
According to more ancient text, defeated and disfigured Storm God marries a daughter of a mortal man. His son from that marriage marries the daughter of the Snake [or Dragon], and, upon entering the house of Snake, asks eyes and heart of his father to be given to him as presents. When he returns eyes and heart to the storm god, who recreates his image and fights Snake again. He kills Snake and his son in a battle
Russian version I said:
IA snake won a battle with Storm God and took his heart and eyes away. And the Storm God had lost his image. Then the Storm god married a daughter of man, a modest and humble one. And she brought a son for him. And son grew up and married the daughter of a Snake. The storm God commanded: ‘When you enter the house of your wife, take away her heart and eyes’. When the son entered the house of his wife, he asked them to hand him heart and they did. And then he asked them for the eyes, and they gave them to him. Eyes and heart he gave to his father, the storm God. And this way the storm God received his eyes and heart back.
When the storm God returned his own image, he went for battle to the sea. And the storm God fought against the Snake. And he started winning the battle, and a son of storm God was with the Snake. He called to his father, the storm god; ‘You, fight! Don’t have a pity for me!’ And the storm god defeated the Snake and his own son with it.
Another version of the myth features the Snake, who took away heart and eyes from the storm God after defeating him in a battle. The Storm God pleaded for help of other pantheon Gods. Goddess Inara after assuring she would be helped by a mortal man for what she paid partaking a bed with him, set up a feast to which she invited the Snake and its children. Guests get drunk, mortal man puts ropes around snake and children, and the Storm God kills them.
Russian version II said:
When the Storm god and the Snake had a battle near Kiskiluss, the Snake won. And the Storm God asked that all Gods help him. And the Goddess Inaras made a feast. Inaras Goddess went into city of Tsiggarate and called mortal man Hupasias: ‘Look, you should be with me!’. Hupasias responded: ‘If you partake your bed with me, I will come and do whatever you wish’. And she slept in the same bed with him. Inaras Goddess took Hupasias with her and made him invisible. Then she put on beautiful dress and invited the Snake: ‘Look! I make a feast. You are invited to eat and to drink.’
The Snake and his children went upstairs to her Palace. And they ate and drunk. And they drunk a big vessel of beverage and became drunk. –They were unable to go downstairs and Hupasias came and put a rope around the Snake. And the storm God came and killed the snake and his children.
Goddess Inaras built a house on a rock in country of Tarukka. And she hosted Hupasias there. She told him: ‘If I go out into steppe, don’t look out from windows. If you look, you will see your wife and children’.
In 20 days he leaned over from a window and saw his wife and children. When Inaras returned, he begged: ‘Let me go home!’
The battle between the Serpent and the Storm God is a recurring theme in indo-european mythology: battle between Thor and the World Serpent Jormungand in Scandinavian mythology; a battle between Indra and Vritra in Indian mythology; a battle between Zeus and Typhon in Greek mythology; battle of Perun in Slav mythology.
In Slav mythology Moon stole Dawn, who was a wife of the Sun, but the Storm God Perun broke Moon in two parts. Indian mythology narrates story of Parjanya, the benevolent deity of rain, and violent deity of Thunder, slaying sinners, personified as Indra:
Rigveda said:
Thou at whose bidding earth bows low before thee, at whose command hoofed cattle fly in terror,
At whose behest the plants assume all colours, even thou Parjanya, yield us great protection.
Send down for us the rain of heaven, ye Maruts, and let the Stallion's flood descend in torrents.
Come hither with this thunder while thou pourest the waters down, our heavenly Lord and Father.
Thunder and roar: the germ of life deposit. Fly round us on thy chariot waterladen.
Thine opened water-skin draw with thee downward, and let the hollows and the heights be level
[…]When thou, with thunder and with roar, Parjanya, smitest sinners down,
This universe exults thereat, yea, all that is upon the earth.
In Baltic myths God of Thunder (Latvinian Perkunas, Latvian Pērkons, Prussian Perkūns) is one of the most important deities, associated with thunder, sky and oak trees.
Thor, the son of Odin and the giantess Jord, the Earth, is the red-haired and bearded god of Thunder and war in Scandinavian and Germanic mythology, who killed Midgard Serpent.
In Celtic mythology Taranis was the god of thunder worshipped in Gaul and Britain
Monsters and Temple of the Storm God
Russian version said:
Monsters told to the Storm God: ‘Tell us what to do, we will do everything.’
‘Short paths you will lengthen, and long paths you will shorten.!
A high mountain will become a hill, and a hill will become a high mountain!
Catch up a Wolf with bare hands,
Lion must be saddled and hold by his throat.
Throw a net into river! Catch a snake and bring him into the Palace immediately, so we will prosecute him according to our lawful law!’
‘ We couldn’t do anything:
We didn’t lengthen short paths, and we didn’t shorten long paths;
A high mountain didn’t become a hill, and we didn’t make a hill from a high mountain.
And we didn’t catch up a Wolf with bare hands,
We didn’t saddle a lion, didn’t take him…’
Though they had thrown a net into a river, they didn’t caught a Snake,
and didn’t take him to the Palace to be prosecuted according to law!
Our God entered the temple. And the River God entered the Temple.
Commentary: Monsters in text literally mean men who committed terrible crimes, wolves – outcasts from society. Similar monsters with similar names, turned into wolves, are common in German epos.
In Hatti language a word ‘hero’ originated from word ‘lion’. On one of cuneiform tablets with Hittite translation of the Hatti myth about the Storm God and the falling Moon there is an illustration of image of a Lion, who was the symbol of the Storm God and the symbol of ancient Hittite Kingship. Hattusilis I in his annals repeatedly describes himself as a Lion, a word meaning a king and a hero.
Hymn to election of the new Palace
Russian version said:
[..]Then the King says to his Throne: ‘Go! You, go beyond mountains! You will not become a man of my dynasty. You will not become my relative. Become my ally!
Go! Let us go to a mountain! I, the King, will give you glassware. We partake food from glassware. Guard a mountain!
The Sun God and the Storm God gave me a country and my palace. And I, the King, guard my country and my Palace. You don’t enter my house and I will not enter yours. I was granted long years from Gods. I will not have short years.
Throne brought from beyond the sea the Power, and the King’s carriage. And I had been given the country of my mother [Nesu]. And I was called Labarna the King. […]
The Hittite Sun God as well as Akkadian [Babylonian] Sun God Shamash are often portrayed as Shepherd Gods. The Sun-King rides through four parts of the world in both myths.
‘Throne brought from beyond the sea ‘– according to Hittite Hymns to the Sun, the Sun rises from the other side of the sea. Sun is the symbol of Hittite King. The King, his royal carriage, and his Divine power originate on the other side of the sea. As in the Asia Minor Hittites lived to the South, not to the West of the sea. This Hittite tradition sometimes is seen as a trace of their ancient migration routes from Caucasus to areas Western to the Caspian sea. The hatti language of 3 thousands y.B.C. is considered to be closely related to noth-Western languages of Caucasus (Abkhaz-Adugsky) and has features similar to North-Eastern Caucasian languages (Nakhsko-Dagestansky), which permits to draw parallels in similar concepts between Hatti language and corresponding Caucasian languages.
Series of Poems about Kumarbi
Series of mythic poems narrate the story of God Kumarbi. The Poem about Heavenly Kings change of three generations of Gods. God Alalu was reigning in the sky for nine years, then Anu defeated him and became a Master of Haven. After nine years his servant Kumarbi raised a revolt against Anu. Anu fleed, but Kumarbi grasped him and castrated. Anu prophesied that three fateful Gods will be born: the Storm God Teshub, Tashmish and a river Aranzakh (Tigris). Teshub desired to kill Kumarbi, but Anu pleaded him not to perceive his intentions and declare Ea as a King. Then God-Keeper Kal defeated Teshub and after securing support from God Ea seized the throne. In short time Ea dismissed Kal from power. Teshub together with his Aide Ninurta (or Ashtabi in Hurrit text) wounded Kal, and Kal was forced to acknowledge power of Teshub. In ‘The Song of Ulikumma’ Kumarbi, dismissed from kingship by Teshub, tried to make a revenge and retaliate. For that he married a Rock and gave birth to a Stone Monster Ullikumme, who had to destroy Teshuba’s sacred city of Kummia and dismiss unlawfully King. God Kumarbi commanded gods of Irshirra who then brought the newborn to the sea and put him on the shoulder of a giant Ubelluri, supporting the Universe. Ullikumme grow not in matter of years but in matter of days and in fifteen days reached the sky. Shimige was the first to notice him and to report to Teshub. Agitated Teshub together with his brother Tashmishu and sister Shavushka went to the mountain Hazzi to have a glance on monster. Only one glance on Ullikummi led them tremble. Shavushka tried to lure Ullikummi with her womanly charms, all in vain. Kumarbi knowing that Shavushka prior lured with her charms and killed other monster – Hedamma created Ullikummi blind and deaf. Teshub called all gods and prepared for a battle. But Gods were helpless in front of a terrible monster Ullikummi. Only God Ea with his sharp knife, with which Gods of the Low World separated Earth and Heaven, separated Ullikummi from the Rock what prived him of power. In Hittite cuneiform tables there is also a myth about born from a marriage between God Kumarbi and the daughter of the Sea Shertabshuhuri, Snake Hedamma, an insatiable Monster, praying on the mankind. Only Ishtar from Ninevia (Shavushka) was capable to kill the Monster, luring him into death with her charms.
The Poem about the Heavenly Kings
I First Three generations of Gods. A Battle between Kummarbi and Anu.
[…] Let Isharas –our father hear, let Enlil and Ninlil hear!
Let eternal Gods hear: Prior, in remote times, Alalu was the King of Heaven.
Alalu was sitting on the throne, and even powerful Anu which overturns other gods, kneeled in front of his feet, was standing in front of him as a tailor, and was holding a cup for drinking.
Nine centuries passed, as Alalu was reigning in heaven
When the tenth century came, Anu started s fight with Alalu.
And he won him, Anu. Alalu ran away to remote dark land
He escaped from him down – to remote dark land.
God Any was sitting on the throne, and even powerful Kumarbi kneeled in front of his feet, was standing in front of him as a tailor, and was holding a cup for drinking.
Nine centuries passed, as Anu was reigning in heaven
When the tenth century came, Anu started s fight with Kumarbi.
Kumarbi, successor of Alalu started to fight with Anu in heaven.
And he did not bear the glance of Kumarbi, Anu freed himself from his hands,
And he slipped away from Kumarbi.
God Anu was fleeing from Kumarbi reaching higher to the sky.
Kumarbi, reaching him, firmly took him by his feet and brought him down to earth.
And he bite Anu into his leg, he bite away his man’s force,
And it became as a bronze in Kumarbi’s intestines.
When god Kumarbi swallowed all man’s force of his enemy, he laughted.
But Anu, turned to him and told: ‘You laugh after swallowing all my phallic force.
But you laugh in vain. I leave heaviness in you.
By now you became pregnant with the mightiest Storm God.
Then, you became pregnant with mighty river Arantzah,
Then, you became pregnant with the mightiest god Tasmisu.
Three mighty Gods will be born, I leave them as a weight for you.
Now you are pregnant with them,
you will have to hit Mountain of Tassa with your head and your head will be stones – broken!’
[…]
God Anu preaches Gods in Kumarbi’s intestines:
‘Oh, come out from body of Kumarbi, I was so frightened for you!
I am Anu, I gave you the life! Oh, come out from Intestines of Kumarbi!
Let him give birth as a woman! And you come out from his mouth! You, come out from his ear!
Great Mighty Storm God, let everything be good to you, come out from blessed space!’
In response the unborn yet Storm God said from Kumarbi’s intestines:
‘How I can find a blessed place to leave Kumarbi’s intestines?
The instance I appear as a reed, Kumarbi will tear me in-two.
How exit from Kumarbi and not be profanated?
I would gladly exit from Kumarbi's ear, but ear would prophanate me!
And he heard the voice: 'The place to cast you out is set.
The Storm God to be born has to pass through skull of Kumarbi,
skull will be torn in parts by a big stone, and through this opening he will exit,
the Storm God will be born,
the righteous and potent Storm God [...]
Myth about Ullikummi
Summary: God Alalu was reigning in the heavenly city of Kummi. God Anu was serving him at those times but after nine years of serving he throw Alalu out of power and started to reigh himself. God Kumarbi was serving him, who was the father of the Storm God, Sun God, Moon and the Goddess Ishtar. Well preserved fragment of cuneiform tablet starts with description of how God Kumarbi decided to create a contender for throne of the Storm God. Kumarbi sends to the Sea his messenger – Imbaluri to receive an advice. The Sea invites Kumarbi to render a visit and makes a feast. As a result Kumarbi gives birth to a son, Ullikummi. Ullikumi translates literally as a ‘destroyer of Kummi’. To safeguard the child he is sent to Gods of Irshirram, and they raised him in the Underworld of Darkness on the left should of giant Ubelluri, who is supporting the Earth. The child grew several elbow lengths a day and in a short time reached the sky. Wife of the Storm God Hebat flees in terror from Temple and asks help from husband. During a Council of Gods Ea asks why such a monster has been permitted to grow up, and then goes to Ubelluri who doesn’t know anything about troubles which he caused. God Ea asks senior gods to bring the ancient saw, served to separate the earth and the sky. Text says: ‘And now let saw Ullikummi from his footboard, let us saw-out contender of gods, born by Kumarbi.’
Then Ea reports to frightened Gods that he had injured Ullikummi and then the text breaks. But from other sources is clear that Gods succeeded in removing danger of Ullikummi.
Myth about Ullikummi contains a story about an attempt to wipe out mankind. Kumarbi gathered Gods and announced that he plans to wipe out humanity. God Ea was against destroying humanity as if mankind will be wiped out, nobody would make sacrifices to gods, there would be no sacreficial feasts, gods would forget taste of bough and sweet delicacies. The Storm God reigning among Gods would himself start using plough to get food. Ishtab and Hebat would leave their favorite pastime and start milling flour. Then Kumarbi referring to Kumarbi directly asks him not to make any harm to mankind, convincing him if men will stop harvesting grains, the supreme God himself would clench his teeth as a hungry wolf, Temples would become desolated and there would be no joy neither in heaven nor on earth.
Moon that fell from the sky
Hatti / Hittite myth about the Moon which fell from the sky
Russian version said:
So it was.
The Moon God fell from the sky. He fell on the marketplace. Nobody was able to see the Moon. The Storm god saw the Moon God. Then he sent after Moon God rain and storms. Storm God was terrified. The Goddess Habantali approached the storm God. She sent her charms onto him, all in vain.
Goddess, Queen of Zifuri – Kamrusepa, looked down from the sky on what fell. And she saw the Moon God that fell on the marketplace. […]. Kamrusepa asked Storm god: ‘What are you doing?’ The Storm God answered: ‘Here is what I do: I am launching ligtnings [peruns] and rains from rocks and mountains.’ ‘Why are you yelling? – asked Zifuri – Kamrusepa, and she said: ‘Let them go away – anguish and terror, let them stay inside.’. And the storm God returned the Moon God to heaven. He did that despite he was frightened. Despite he was frightened; he gave birth to him again, the Storm God. And he did so that Earth immersed in light again.
Tabarna – the King let him long live!.
Long live Tabarna-the King.
+
Russian Translations from:
‘Keilsobrifturkunden aus Boghazkoi’, I—XLI, Berlin, 1921—1970;
‘Keilschrifttexte aus Boghazkoi’, I—XIX, Berlin, 1916—1970;
E. Forrer. Boghazkoi-Texte in Umschrift, 2, Leipzig, 1926;
E. Laroche. Textes mythologicfues hittites en transcription, partie 1, 2.—’Revue hittite et asiatique’, t. XXIII, fasc. 77, 1965; t. XXVI, fasc. 82, 1968;
J. Fгiedriсh. Hethitisches Keilschrift-Lesebuch, T. 1, Heidelberg, I960;
E. H. Sturtevant and G. Вeсhtel. Hittite Chrestomathy, Philadelphia, 1935;
‘Studien zu den Bogazkoy — Texten’, 1—17, Wiesbaden, 1965—1973;
H. S. Schuster. Die hattisch-hethitischen Bilinguen, I. Einleitung. Texte und Kommentar, T. 1, Leiden, 1974;
F. Sommer und A. Falkenstein. Die hethitisch-akkadische Bilingue des Hattusili I (Labarna II), Munchen, 1938;
H. Hoffner. A Hittite text in epic style about merchants.— ‘Journal of Cuneiform Studies’, vol. XXII, 1968, Nr. 2, p. 34-45;
H. G. Guterbock. Die Historische Tradition und ihre literarische Gestaltung bei Babyloniern und Hethitern bis 1200.— ‘Zeitschrift :in Assyriologie’, Bd. 44, 1938, 1/2 Heft;
H. Otton, Atiologische Erzalung von der Uberquerung des Taurus.—’Zeitschrift fur Assyriologie’ (Neue Folge), Ш. 21, 1963, S. 156—168;
H. G. Guterbock. The Song of Ullikummi.— ‘Journal of Cuneiform Studies’, vol. 5, 1951, Nr. 4; vol. 6, 1952, Nr. 1;
H. G. Guterbock. The deeds of Suppiluliuma as told by his son, Mursili П.— ‘Journal of Cuneiform Studies’, vol. 10, : 1956, Nzc. 2, 3, 4;
A. Goetze. Die Annalen des Mursilis. Leipzig, 1933;
A. Goetze. Die Pestgebete des Mursilis - ‘Kleinasiatische Forschungen’, Bd. 1, Heft 2, ir29;
A. Goetze. The Hittite Ritual of Tunnawi (American Oriental Series, vol. 14), New Haven, 1938;
R. Weme г. Ein Тгаum einer hethitischer Konigin.— ‘Festschrift Heirich Often’, Wiesbaden, 1973, S. 327— 330;
H. О11en, J. Siege1оva. Die hethitischon Guls-Gottheiten und die Erschaffung des Menschen.— ‘Archiv fur Orientforschung’, Bd. XXIII, Graz, 1970, S. 32—38;
J. D. Hawkins. Building Inscriptions of Carchemisch.— ‘Anatolian Studies’, vol. 22, 1972, p. 87—114;
J. D. Hawkins. Hieroglyphic Hittite inscriptions of Commagene.— ‘Anatolian Studies’, vol. 20, 1970, p. 69—110;
E. Kalinka. Tituli Asiae minoris, vol. 1 (Tituli Lyciae lingua Lycia conscripti), Wien, 1901;
E. Laroche. Les epitaphes lyciennes.— ‘Fouilles de Xanthos’, t. 5, Paris, 1974;
E. Laroche. La stele trilingue recement decouverte au Letoon de Xanthos {Le texte lycien).—’Academie des inscriptions et belles-lettres. Comptes rendus des seances de l'annee 1974. Janvier—mars’, Paris, 1974, p. 115—125;
R. Gusшani. Lydisches Worterbuch, Heidelberg, 1964.
