Teshub - Knowledge

2673:. Examples include Anani-Teshub (“Teshub rejoiced”), Ari-Teshub (“Teshub gave”), Kel-Teshub (“Teshub leaves unscathed”), Talmi-Teshub (“great is Teshub”), Uri-Teshub (“Teshub is here”) and the bilingual hybrid name Ili-Teshub (“my god is Teshub”). Wilfred H. van Soldt has argued that in this context “it is quite possible that with the name Teššub not the main god of the Hurrian pantheon is meant, but the principal deity of Ugarit”, with the Hurrian god only being a stand-in for Baal. However, Mary E. Buck in her analysis of Ugaritic and Amorite naming patterns concludes that in Ugarit the local weather god and Teshub coexisted. She notes that his importance separates this city from other Amorite sites. 3621:, and tells them about Ullikummi. With the help of the primeval deities, he recovers a copper tool which was used to separate heaven from earth, and uses it to cut Ullikummi from Upelluri after realizing this connection is the source of the former's power. The separation negates the invulnerability he exhibited in earlier sections of the myth. Ea then tells Tašmišu that Ullikummi needs to be confronted for a second time. He reacts with enthusiasm, and relays this information to Teshub before going with him to a place where the other gods hold an assembly. The rest of the surviving passages all describe the second encounter between Teshub and Ullikummi. The next passage has the form of a monologue: 3588:, and after reaching his destination he finally sees Ullikummi himself, which sends him into despair. He describes how daunting of a task fighting him would be and starts crying. In order to help Teshub, Šauška attempts to woo Ullikummi with song and dance like she did earlier with Ḫedammu. However, after she dresses up, adorns her hair with seashells and starts signing, a wave informs her that the target is deaf, blind and unfeeling, which makes him immune to any such efforts, and suggests that she should instead try to get Teshub to confront him as soon as possible, as he will only continue to grow more dangerous. In the next surviving passage, Teshub tells Tašmišu to prepare the bulls 4016:

the text. In her similarly critical evaluation of Haas’ proposal, von Dassow calls his interpretation of the text “incoherent” and highlights that to justify it, he attempted inserting hypothetical elements not present in the actual narrative into it, such as the motif of food from the underworld, consuming which results in imprisonment there. Wilhelm instead suggests that the banquet mirrors the rituals meant to enable deceased rulers to enter the underworld, with the deities inhabiting it welcoming him with similarly to how ancestors were believed to do in the case of mortals. Harry A. Hoffner proposes that it reflects a temporary reconciliation between heavenly and underworld gods.

1839: 1479: 3580:), who immediately rushes to warn Teshub about this new adversary. The weather god sets up a chair, a meal and a drink for him, but he refuses to sit down, eat or drink, prompting his host to wonder if maybe they were set up improperly in the final lines of the first tablets of the composition. Presumably the broken beginning of the second tablet contained an explanation of this misunderstanding, as in the next surviving passage Teshub reacts to the bad news and reassures the sun god that he can sit down and eat and drink wine now. He then embarks on a journey to 3880:. According to Gernot Wilhelm, they are identified as enslaved prisoners of war, as opposed to people subjected to debt slavery, though in older scholarship the text was sometimes interpreted under the assumption that the latter possibility is correct. Similar observations have been made by Eva von Dassow, who notes that the entire population of the city is deprived of freedom, which reflects subjugation in war. The city of Igingalliš is also attested in historical records, and most likely was either a tributary or a dependent territory of Ebla at some point. 3397:, which the siblings seemingly lose. Their opponent takes away Teshub's chariot and whip. He is then most likely appointed as a new king of the gods by Ea, but eventually he and Kumarbi grow displeased with his incompetence and seek to depose him. The rest of the myth is poorly preserved, but after a gap of undetermined length LAMMA and Teshub fight again, with the former apparently losing this time. Most likely he is not killed, but has to transfer the regalia of kingship to Teshub. According to Alfonso Archi, LAMMA can be identified as the tutelary god of 4000:, elsewhere consistently portrayed as his opponents he takes part in a banquet organized with her, during which she serves her guests herself. Both the meaning of this episode and the nature of its connection with the sections of the text focused on Ebla and slavery are not certain, and multiple interpretations have been proposed. Eva von Dassow assumes that it follows a declaration that Ebla is to be destroyed, and suggests Teshub might be meeting with Allani because her domain would have to accommodate many new inhabitants in the case of such an event. 1701: 50: 935:. He was regarded both as a destructive figure and as a protector of mankind. He controlled thunder and lightning. In myths, various weather phenomena, including storms, lightning, rain and wind, function as his weapons. He was responsible for securing the growth of vegetation by sending rain. As an extension of his link with vegetation and agriculture, he could be connected with rivers. A Hurro-Hittite ritual (CTH 776) refers to him as the creator of rivers and springs. 3105:. Carlo Corti notes that despite its conventional modern title, it might be more appropriate to refer to it as the cycle of Teshub. This renaming proposal is also supported by Piotr Taracha. Erik van Dongen also argues that the old label needs to be reconsidered and acknowledges Teshub, rather than Kumarbi, as its primary character, though he considers a title more broadly referring to kingship in heaven rather than to a singular deity to be preferable. 3297:

In the section of the myth preceding his birth, Teshub is referred to as A.GILIM and KA.ZAL, possibly because he has yet to receive his proper name or simply to let the scribes display their familiarity with various rare writings of theonyms. However, they are not used in such a context in any other texts. Presumably even at the time of compilation and copying of the text they were obscure. They might have originated in multilingual

2176:. It is also known that a festival in honor of a deity designated by the logogram IŠKUR took place in the fourth month of the local calendar, corresponding to June or July. While no inscriptions dealing with any building projects or votive offerings related to the worship of Teshub can be attributed to local kings, it is presumed they nonetheless engaged in such activities, and the lack of textual evidence might be accidental. 3955:, argues against fulfilling the request. He sarcastically asks the king if Teshub himself lost his freedom, and states that if it was him who was in trouble, he and the senate would be ready to help him, whether it was caused by debt, sickness or any other factors, but there is no reason to do the same for people of Ignigalliš. Megi subsequently meets with Teshub again. He explains the situation to him while weeping, and 2213:

Egel-Teshub (“save, Teshub”), Fagar-Teshub (“good is Teshub”), Fand-Teshub (“Teshub makes right”), Ḫižmi-Teshub (“shiny is Teshub”), Kibi-Teshub (“Teshub sent”), Tadip-Teshub (“Teshub loved”), Teshub-adal (“Teshub is strong”), Teshub-ewri (“Teshub is lord”), Teshub-madi (“Teshub wisdom”), Tun-Teshub (“Teshub could”), Tuppi-Teshub (“Teshub is here”), Un-Teshub (“Teshub came” or “he came, o Teshub”), the

3348:), which might constitute an allusion to a lost episode dealing with a battle between him and Kumarbi involving a number of their respective allies. Alternatively, the unidentified war god might have been cursed due to not supporting Teshub enthusiastically enough during the debate about kingship, though this proposal remains purely hypothetical. It is possible that the confrontation between Teshub and 3741:, derived from Hattian religion. Ian Rutherford notes that presuming the Hittite Illuyanka is meant would require assuming that a degree of cross contamination with strictly Hittite tradition occurred, and additionally points out the relevant myth does not present him as a figure connected to the rise of any weather god to power. He also considers it unlikely that the passage is a reference to the 512:. Two of the preserved passages additionally deal with his meetings with Ishara, the tutelary goddess of the latter city, and Allani, the queen of the underworld. Interpretation of the narrative as a whole and its individual episodes remain matters of scholarly debate. Additional references to him have been identified in a number of literary texts focused on human heroes, including the tale of 3204:. The notion of “kingship in heaven”, commonly referenced in them, was otherwise largely absent from natively Hittite theology, and can only be considered a “literary borrowing”. Most likely Hurrian myths were imported from northern Syria and adapted in Hitte to serve as a form of scribal training, and possibly as courtly entertainment. Some of the adaptations might have been prepared in 3427:, most likely translated into Hittite from a Hurrian original presumably composed in western Syria, Teshub is first mentioned when the eponymous being is presented by the narrator as greater than the gods. Later Silver learns from his mother, a mortal woman, that his (step-)brother is Teshub and his father is Kumarbi, which prompts him to embark on a journey to the latter's sacred city, 2112:). At the time, Kumme was an independent polity under the control of local rulers. The city's status as a well established religious center might have been the reason why it retained independence. A further Assyrian reference to Kumme occurs in the personal name Bēl-Kumme-ilā’ī. The final fate of the city is uncertain, as it is no longer attested in sources from the reign of 3506:, the enactment of which culminates in the aquatic being leaving his throne under the sea and coming to dry land is described in the remaining surviving fragments. While no surviving section describes the final fate of Ḫedammu, it is nonetheless assumed he was eventually defeated. It is not certain whether he was killed by Teshub or was allowed to live like LAMMA. 1794:, there is no evidence that a connection existed between this Anatolian god and Tarḫunna in earlier periods. Their juxtaposition was influenced by traditions imported from Kizzuwatna. In order to reconcile the standard Hittite pantheon and the dynastic pantheon including Hurrian deities, attempts have also been made by Hittite court theologians to equate 3405:, as evidenced by the use of this sumerogram to designate him in a text attributed to Suppiluliuma I. The original meaning, the name of a type of protective deity in Mesopotamia, is not considered to fit the context. On the basis of identification of LAMMA as Karhuha Archi proposes that the myth was originally composed in Carchemish during a period of 3756:, one of the primeval deities, reigned as the king of the gods. Two of the surviving lines mention Teshub: in one, he apparently attains kingship like Eltara did, while in another a number of servants submit to him. Anna Maria Polvani has suggested that the myth of Eltara might have dealt with the final enthronement of Teshub as the king of the gods. 3148:. The individual myths all portray Kumarbi's plots against Teshub as initially successful in order to create suspense, but ultimately the younger god overcomes difficulties and emerges victorious. Both of the main participants in the conflict are aided by various allies, with Teshub being backed chiefly by figures associated with the sky, for example 284:. It was believed that his authority extended to both mortal and other gods, both on earth and in heaven. However, the sea and the underworld were not under his control. Depictions of Teshub are rare, though it is agreed he was typically portrayed as an armed, bearded figure, sometimes holding a bundle of lightning. One such example is known from 958:/Adad) was a figure of comparatively smaller significance. Teshub's royal authority was believed to extend to both gods and mortals. According to Hurrian tradition his domain included both the heavens and the earth, but the sea and the underworld were areas hostile to him. He was accordingly referred to as the “lord of heaven and earth” ( 2258:. In a treaty from Mari, the weather gods of Aleppo and Kumme appear separately from each other as the two most important weather deities invoked. Hurrianization of the site presumably only occurred in the fifteenth and fourteenth centuries BCE. Due to growing Hurrian influence in northern Syria, the deity venerated there, originally 1398:. These mountain gods might have been worshipped alongside him in Aleppo, though no direct evidence in favor of this view exists. The association between mountain gods and weather gods has a long history across Syria and Anatolia, and might be first documented in a text from Ebla which invokes Hadda alongside 896:, to be translated as “the down-pouring one”. However, this etymology is not regarded as plausible today. More recently, support for the view that Tishpak might have been related to Teshub has been voiced by Alfonso Archi, who suggests the Mesopotamian god developed through reception of the Hurrian one in the 1250:, she addresses him as her younger brother. However, Daniel Schwemer argues that she might have originally been regarded as his spouse. In myths, she is often portrayed assisting Teshub in battle. Beate Pongrats-Leisten argues that Teshub and Šauška, who she treats as interchangeable with Mesopotamian 3975:

Mary R. Bachvarova argues that at least some of the enslaved people of were servants of Teshub, and that Zazalla's speech is simply a description of the god's suffering in absence of proper services dedicated to him. She also assumes that Purra, unlike his compatriots, was instead responsible for the

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around 1400 BCE. However, it is presumed that it was originally composed earlier, possibly in the sixteenth century BCE. The translation was most likely prepared to facilitate the learning of Hurrian language. The sequence of events in the myth remains uncertain, and the interpretation of its plot is

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pertaining to Teshub might be preserved on the tablet KUB 33.105, which contains a dialogue between him and Anu. He recounts his conflict with Kumarbi, describing how he was sent seven times to heaven, seven times to earth and seven times to mountains and rivers. He also states he owes his wisdom to

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warns him about doing so. He singles out Ea in particular, but it is not certain if this is because he sees him as a uniquely dangerous potential opponent or because he views him as a neutral figure who does not need to be antagonized. Teshub also mentions that he drove away a war god (represented by

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stones, treated as cult objects in Syria and Anatolia) and a gap, various deities are debating who will become the next king of the gods. It is not known what, if any, conclusion they reach, but they seemingly do not assign this position to Teshub. He is displeased by the discussion. In the following

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mentions the existence of a damaged exemplar from which it was copied, which in turn presumably constituted a Hittite adaptation of unknown Hurrian originals. Only a single possibly related fragment written in Hurrian is presently known, KUB 47.56, but due to state of preservation and still imperfect

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Numerous theophoric names invoking Teshub are attested in the Ugaritic text corpus. As of 2016, 70 individuals bearing them have been identified. This makes him one of the five deities most common in theophoric names attested in sources from this site, and while he is not as common as El and Baal, he

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and to a deity named Ḫalbae or Ḫarbaḫe, “the divine Halabean” (Halab being the Akkadian name of Aleppo), presumably the same figure. In Ugaritic texts written in the local alphabetic script, Teshub of Aleppo appears as tṯb ḫlbġ. Traditions of Aleppo, including those related to Teshub, presumably also

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assumed that Teshub is imprisoned in the underworld. According to his interpretation, the weather god as a result of eating during the banquet was confined in the realm of the dead. However, as noted by Wilhelm, no actual reference to either the imprisonment or release of Teshub can be identified in

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empire and many other kingdoms, he was regarded as a royal deity. The introduction of Teshub and other Hurrian deities did not result in the Hittite deities being no longer worshipped. However, in Hattusa a temple of the Hittite weather god, referred to Taparwašu locally, was reassigned to Teshub of

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about his condition. Teshub actively partakes in the discussion from inside Kumarbi's body, and argues that it would be optimal for him to emerge from his head. In another passage in which he has yet to be born he apparently indicates that he will receive various positive traits from other deities.

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archives, such as Kummen-adal ("Kumme is strong") or Kummen-ewri ("Kumme is lord"), according to Daniel Schwemer possibly functioning as a stand-in for the name of its god. Marie Claude Trémouille interprets this phenomenon similarly, presuming that the name Kummen-atal is to be translated as "(the

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royal family was familiar with her as well, as evidenced by her presence in theophoric names of some of its members, which might indicate she was also recognized as Teshub's wife further east. Despite the connection between her and Teshub, Ḫepat was not referred to with a feminine equivalent of his

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It is not certain what happened next. The text breaks off after Ullikummi's comments, but the existence of another now lost tablet describing the battle between him and Teshub has been proposed. Presumably the weather god ultimately emerges as the victor, but the ultimate fate of Ullikummi remains

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and reflects Hittite, rather than local, beliefs. Names such as Ewri-Teshub, Kundi-Teshub (meaning uncertain), Mudri-Teshub (meaning uncertain), Talmi-Teshub or Ikūn-Teshub (“Teshub was faithful”; the first element is not Hurrian) are attested in texts from the same city as well, but most of their

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priestesses. It is also known that he was worshipped in other settlements in the same area, Ḫilmani and Ulamme, as well as in Tilla, possibly identical with the similarly named Tille which based on Old Babylonian records was located in northeastern part of Upper Mesopotamia. In yet another city in

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instead, with its later Hurrian character resulting from the settlement of Hurrians in the nineteenth century BCE. Possibly this process was contemporary with the change of the name or refounding of the city, which was originally known as Gasur. Members of Teshub's clergy are mentioned in the Nuzi

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inside, unable to find out what happened to him. She worries that Teshub might have died in the battle, and sends her messenger Takiti to find out what happened, but the rest of the passage is missing and when the text resumes after a lacuna, Tašmišu arrives near her dwelling to reassure her that

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similarly classifies him as Luwian, while Suzanne Herbordt treats him as distinct from Teshub. Taracha assumes a further Hittite hypostasis of Teshub was the weather god “of the camp” (KARAŠ), who he interprets as his aspect as the king's tutelary deity in war due to his apparent association with

2729:. While the associated hypostasis of Teshub was the one linked to Aleppo, there is no clear indication that the individual celebrations originated in the tradition of this city. In Hattusa, Teshub of Aleppo was worshipped as “Teshub of Aleppo of Hattusa”, though references to “Teshub of Aleppo of 3984:

A poorly preserved passage apparently has the form of a dialogue between Teshub and Ishara. According to Alfonso Archi, her aim is to protect the city of Ebla, which reflects her long standing association with it. Outside of the initial invocation, this is the only surviving passage in which she

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of deceased rulers. Bachvarova's interpretation has been criticized by von Dassow, who asserts that she misinterprets Zazalla's speech to treat it as a description of Teshub's state caused by the neglect of religious duties pertaining to him, and that she incorrectly treats reverence towards the

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himself before the text breaks off. Due to the state of preservation of the fragments it remains unknown if Ebla was destroyed by Teshub afterwards. According to Eva von Dassow, despite lack of direct references it is plausible to assume that he fulfilled his threat. It is possible that the text

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goddess Tauri, but this is now considered implausible. He apparently responds to it with a proverb, “under the beer-pot , and that pot will boil over(?)”, possibly to be understood as a declaration that no god should tamper with him in such a way. Due to gaps, it is not certain how the remaining

3720:, or that it at least repeats information also known from this composition. Yet another interpretation is that it fulfilled a different function altogether, such as that of a hymn in praise of Teshub. Its plot focuses on prophecies about a god who will be born soon which an unidentified animal, 3308:

in the Hittite adaptation). He is enraged by the ordeal and demands to have the child, referred to with the logogram NAM.ḪÉ, “abundance” (in the past sometimes incorrectly interpreted as a separate, female figure), handed over to him so that he can crush or devour him. However, he is tricked by

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writings are attested. As a deity associated with the weather, Teshub could be portrayed both as destructive and protective. Individual weather phenomena, including winds, lightning, thunder and rain, could be described as his weapons. He was also believed to enable the growth of vegetation and

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into the underworld is also mentioned in a passage from a purification ritual (KBo 10.45 + ABoT 2.30), which also states that the weather god was responsible for establishing the tradition according to which birds, rather than cattle or sheep, were seen as an appropriate offering for them. The

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Teshub's bulls were incorporated alongside him into the Hittite pantheon, but it is possible the image of a weather god travelling in a chariot drawn by bulls was not present in Hittite culture exclusively due to Hurrian influence, as the bull was already the symbolic animal of the weather god

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invoking him, including these belonging to members of the highest strata of society. Teshub names predominate even among members of the royal family, with virtually all of the known kings and a half of the princes bearing them. Some of the identified names include Arip-Teshub (“Teshub gave”),

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daughter”, and suggested that she was a deified epithet of Belet-ekallim. Both of them appear in a Hittite list of offerings to Teshub of Aleppo. Pithanu is also mentioned in the text KUB 45.28+39.97(+), which states that “down at Teššub’s throne sits Pithanu”. According to Haas, it should be

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it is not certain if any of them were known to average Hittite, or even to royal courtiers. Their plots do not reflect Hittite tradition, but rather the beliefs of Hurrians inhabiting the north of Syria and Mesopotamia, as indicated by their geographic setting, with direct references made to

1394:. According to Daniel Schwemer, the latter was typically not associated with Teshub, and there is no evidence he was imagined as a bull in the areas where his worship is best attested. Two further deities belonging to the circle of Teshub, in offering lists often placed after his bulls, were 805:

A further attested logographic writing of Teshub's name is 10, though it started to be used later than IŠKUR. This logogram is sometimes rendered as U in modern literature due to the cuneiform sign having both of these values depending on context. However, Marie Claude Trémouille argues this

3724:, reveals to Ea. It is presumed that he can be identified as Teshub, and that the prophecies deal with his conflict with Kumarbi and ascent to kingship. A reference is made to sending opponents to the underworld, a motif also attested elsewhere in Hurrian tradition. For example, driving the 3491:

Kumarbi is the next to be berated, and apparently takes offense in it, which according to Harry A. Hoffner might mark the point at which the two, portrayed as allies in earlier sections of the cycle, start to become estranged, which ultimately culminates in Ea advising Teshub instead in the

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Regardless of the number and arrangement of myths classified as a part of the cycle dealing with Teshub and Kumarbi, the same composition is agreed to be its beginning by experts. Until the 2000s, various provisional titles were used to refer to it in academic publications, for example

793:-RI-IŠKUR, might invoke either Teshub or Adad. The identity of the weather god worshipped in Nuzi and other nearby cities is also ambiguous in some cases due to use of logograms and the presence of speakers of both Hurrian and Akkadian in the area. It has been noted that speakers of 3483:(...) 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, 3544:!”, Kumme being both the main cult center of Teshub and his abode in myths. It is meant to describe his destiny, as he was created to supplant the weather god and destroy him and his city. He is described as a son of Kumarbi and an enormous boulder and he is made out of 2293:

prince, Taita, who added a relief depicting himself next to an older depiction of the deity, dated to the fourteenth or thirteenth century BCE. It remained in use in later times, but the main deity of the city was no longer Teshub; the local god was instead identified as

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Kumarbi forms in his mind a clever plan. He raises an “Evil Day” in the form of a hostile man and makes hostile plans against Teshub. Kumarbi wise thoughts in his mind and aligns them like beads (on a string). When Kumarbi a clever plan , he promptly arose from his

1082:, all weather gods, among them Teshub, were depicted similarly, with long hair and beard, dressed in conical headdress decorated with horns, a kilt and shoes with upturned toe area, and with a mace either resting on the shoulder or held in a smiting position. In the 2167:

Information about the religion of the kingdom of Arrapha, including the structure of local pantheons, is only known from administrative texts, such as lists of rations meant for the cults of specific deities. In lists of oil rations, Teshub always occurs alongside

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is considered difficult, and according to Albert Dietz in many cases is outright impossible. It has been suggested that Teshub was typically depicted dressed in a short skirt and pointed shoes, sometimes standing on a bull, mountains or mountain gods. According to

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It is not known how many myths originally formed the cycle. It is also possible that more than one cycle of myths focused on the conflict between Teshub and Kumarbi existed. The conventional reconstructed sequence cited in modern literature consists of five:

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deceased as unique to Ebla and conducted by a dedicated staff. She instead argues Teshub intervened on behalf of the people of Igingalliš simply because gods were believed to enforce justice, and the narrative evidently portrays their enslavement as unjust.

4043:, this composition should be classified as belonging to a genre distinct from myths. He states that in the context of Hurro-Hittite literature the term “tale” is used to refer to narratives focused on human, rather than divine, protagonists, and which lack 1123:, who could be identified as Teshub. His attribute was an eagle-shaped chariot. It has been suggested that its form was meant to reflect the belief that this vehicle was as fast as the bird it was patterned after and its ability to travel across the sky. 3431:. The rest of the narrative is not fully preserved, but it is presumed that he was enthroned as a temporary king of the gods. In In a passage presumably following this event, Teshub is fearful of his power, and questions if he can defeat him, prompting 2733:” are known too and according to Piotr Taracha reflect a connection between this city and the origin of the ruling family. In the Šunaššura treaty, Teshub of Aleppo and Ḫepat appear directly after the main triad of Hittite deities (the weather god, the 3696:

due to the presence of a passage in which Kumarbi urges other gods to pay tribute to the sea. It might be a Hittite adaptation of the same myth. A reference to conflict between Teshub and the sea and the defeat of the latter also occurs in the myth of

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to taunt him over this display of timidity. While the surviving passages do not describe the dethroning and defeat of Silver, it is presumed the narrative nonetheless ended with these events due to parallels with other myths classified as parts of the

2042:. As a cult center of a weather god, it enjoyed “transregional” renown, comparable to Aleppo. A list of deities invoked in an oath from Mari recognized these two cities as the two main cult centers of weather gods. It forms a part of a treaty between 3360:

surviving passages are connected with the earlier sections of the myth, and if Teshub plays any role in them. Some of them deal with the birth of children of deified earth, but it is not certain if they are to be understood as adversaries of Teshub.

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commemorating its renovation which refers to the god worshipped in it as Adad. Of the remaining cult centers listed in the same treaty, Waššukkanni was the imperial capital, and might be identical with Sikkāni, attested as a cult center of Adad in

1973:. One Old Babylonian example is Teshub-ewre, “Teshub is lord”, presumed to refer to his position as the head of the pantheon. By the fifteenth and fourteenth centuries BCE, Teshub became the deity most commonly invoked in Hurrian theophoric names. 3701:(KUB 33.108), which additionally mentions that at some point rebellious mountain gods seemingly stole the weapon the weather god used during it. The conflict between Teshub and the mountains is not otherwise well attested, though as the names of 1825:

and eventually gradually disappeared from sources from Syria over the course of the eighth and seventh centuries BCE. It is also possible that the echoes of the myth about Teshub's birth are preserved in a hieroglyphic Luwian inscription from

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Teššōya, and uncommon hybrid Hurro-Akkadian names such as Teshub-nirari (“Teshub is my help”) or Warad-Teshub (“servant of Teshub”). It has been noted that similar theophoric names invoking Teshub are also attested in texts from contemporary

773:. The same sign could also be read as /im/, “wind” or “storm”. Therefore, the sumerogram is sometimes rendered as IM in Assyriological literature, though the transcription IŠKUR is considered preferable. The use of logograms of Sumerian and 3680:. Daniel Schwemer instead argues that the conflict between Teshub and the sea might have constituted a finale of the cycle of myths focused on him, with the victory finally confirming his status as the king of the gods once and for all. 1287:. Its sender states in it that she will pray before a weather god designated by the Sumerogram IŠKUR and Ḫepat for the king (ARM 10.92, lines 22–23). Ḫepat was already regarded as the spouse of the local weather god, originally known as 3260:

describes Teshub's birth after an introductory section dedicated to the succession of primordial kings of the gods. He is conceived when Kumarbi seizes kingship among the gods after battling the previous deity who held this position,

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and later was the result of Hurrian influence, and most likely it should be instead interpreted as a case of cultural continuity, as evidenced by the broad distribution of the evidence for worship of Adad of Assur, attested even in

3135:. According to Alfonso Archi, the last three myths are arranged on the increasingly more threatening nature of their antagonists, though he also stresses that it cannot be assumed they form a coherent whole. It is uncertain if the 2471:” appears in an inscription from Kaḫat as well, but according to Daniel Schwemer this is an error, as no such a text actually exists. It is known that a temple existed in this city; it occurs for the last time in an inscription of 3475:, who refuses to sit down, eat or drink once she arrives with the news. Teshub becomes despondent after hearing them and starts to cry. Apparently a brief confrontation follows and results in havoc among mortals, which prompts 2054:, Teshub of Kumme. Zimri Lim also dedicated a vase to the weather god of Kumme; the inscription renders the name logogaphically. In cases where logographic writings are used to spell the name, it is not certain if speakers of 9822:

Ancient Near Eastern temple inventories in the third and second millennia BCE: integrating archaeological, textual, and visual sources: proceedings of a conference held at the LMU Centre for Advanced Studies, November 14-15,

483:

focused on Teshub are known. Most of them are preserved in Hittite translations, though the events described in them reflect Hurrian, rather than Hittite, theology. Many of them focus on Teshub's rise to the position of the

2633:. However, Piotr Taracha maintains that it represented a distinct tradition. Offering lists from Ugarit show a merging of Hurrian and local traditions, and combine figures from both pantheons, with Ugaritic deities such as 1075:, he is depicted holding a three-pronged lightning bolt and a curved sword. Textual sources indicate he was believed to travel in a chariot drawn by two bulls. A second animal associated with him might have been the eagle. 456:. He was also worshipped in many other Hurrian cities, and in the second half of the second millennium BCE he was the deity most commonly invoked in Hurrian theophoric names, with numerous examples identified in texts from 1561:, and argues it is “questionable” if it was envisioned similarly before the arrival of the Hurrians. According to Lluís Feliu, while a father-son relationship between Dagan and the weather god is only directly attested in 1758:

In some cases, Hittites adopted Hurrian texts focused on Teshub, including hymns, prayers and myths, but substituted his name for that of their own analogous god. Sources such as ritual texts pertaining to the worship of

1037:

argues that Teshub's status as the supreme deity of the Hurrian pantheon belonged to him since the dawn of recorded history, and arguments on the contrary lack solid proof. He points out that the small number of early

797:

and Hurrians might have in some cases read the logogram differently. While in theophoric names it is generally advised to render it according to the linguistic affinity of the other component, the existence of unusual

1320:

and Kunzišalli. The first of these three could be referred to as the “bull-calf of Teshub”, though according to Gernot Wilhelm the familial connection between them should be considered a relatively late development.

1178:

as his father, but this attestation remains isolated and its broader implications are uncertain. The passage is entirely logographic (U DUMU 30), and in the past it has been interpreted as a possible reference to a

3309:

unknown means into biting a piece of a stone instead, enabling his son to survive. According to Erik van Dongen, following the earlier study of Anna Maria Polvani it can be assumed the term used to refer to it,

3139:

was also a part of the cycle, and which position it should occupy if this classification is accepted. Multiple further fragmentary texts possibly also related to these narratives have been identified, including

3008:

communities, in southern Anatolia Teshub came to be regarded as the head of many local pantheons. It is known that he could receive Luwian epithets, but it is not certain if figures referred to with the titles

3668:. While due to imperfect understanding of Hurrian the plot is not fully known, most likely it focuses on a conflict between the personified sea and Teshub. Ian Rutherford suggests that it can be placed before 1922:

should be interpreted as an early reference to Teshub. According to Daniel Schwemer, it can be considered the first direct reference to this god outside of personal names, and dates to the late Ur III period.

2262:, came to be identified as Teshub instead. According to Alfonso Archi, he was effectively superimposed over the older god. For example, a festival originally dedicated to Adad which took place in the month 3628:“What can I say to you, Teshub? I held and before my mind I lined up wisdom like (a string of) beads as follows: ‘I will go up to heaven to kingship. I will take to myself Kummiya, holy temples, and the 2101:

visited the city itself in 895 BCE to make an offering to him. According to Daniel Schwemer, while the king referred to the god of the city as Adad, this should only be considered a case of what he deems

1626:

in the fifteenth century BCE. In modern scholarship, comparisons have been made between myths focused on their respective struggles for kingship among the gods. While Baal does not directly fight against

3806:’s birth from the split skull of Zeus was patterned on Teshub's birth. According to Amir Gilan, derivatives of certain elements of the myths about Teshub might have reached Greece through the kingdom of 3672:, perhaps as the first half of the same narrative, with the sea's presumed defeat at the hands of Teshub motivating him to join forces with Kumarbi. As an alternative, he proposes placing it between the 3523:

is relatively well preserved. It is considered the most complete myth of Hurrian origin presently known to researchers. It has been noted that its plot features a number of elements also present in the

2657:, he is placed between El and the former of these two goddesses in an enumeration of deities receiving offerings. Overall, Teshub's position in the Hurrian offering lists from Ugarit can be compared to 2492:

sources mention two further cities which might have been Mitanni-affiliated cult centers of Teshub, namely Šura and Isana. The former is only attested in a single source, and might correspond to modern

4084:

also mentions Teshub. Beckman notes that while full translation and interpretation of this text is presently not possible, Teshub is seemingly “ubiquitous” in it, which can be contrasted with both the

1976:

Many royal dynasties across Upper Mesopotamia, Syria and Anatolia considered Teshub their tutelary deity. According to Piotr Taracha, this might have been a result of the influence of the tradition of

806:

transcription is erroneous in this case. The use of this numeral to render the names of weather gods is first documented for Adad in the fifteenth century BCE. This convention might have originated in

4011:

suggests that it takes place after the destruction of Ebla, and that Teshub descends to the underworld to deal with his anger, which would reflect a motif well attested in literature of the region.

3613:”. After arriving in Ea's house both of them bow down, though he is apparently angered by Teshub's presence. In a series of fragmentary passages, Ea then meets with various other deities, including 3560:

Let him go up to heaven to kingship. Let him suppress the fine city of Kummiya. Let him strike Teshub. Let him chop him up fine like chaff. Let him grind him up under food an ant. Let him snap off

2132:, was already known as a cult center of a weather god in the Old Babylonian period. The local temple was considered the most important sanctuary in the area east of the Tigris, in the proximity of 1266:

who occurs in it according to her representing a local hypostasis of Šauška. However, the theory that the tutelary goddess of Nagar was a form of Šauška or Ishtar has been critically evaluated by

425:. Both of these cities were regarded as religious centers of supraregional significance, and a number of references to Mesopotamian rulers occasionally sending offerings to them are known. In the 1751:, also came to be influenced by the Teshub. A factor facilitating interchange of traits between these Anatolian weather gods, their Hurrian counterpart and other weather deities, such as Hattian 2432:

The enumeration of these manifestations, as well as various local deities, had a political dimension, and was meant to help with defining the area regarded as the core territory of the kingdom.

4147:

In an earlier article, Archi instead assumed Teshub initially was not the main god in the Hurrian pantheon, and only replaced Kumarbi in this role at some point as reflected by later mythology.

3036:, whose local Luwian pantheon has been described as “Hurrianized,” Teshub was seemingly identified with Tarḫunz, and the latter was worshipped alongside originally Hurrian deities, including 2543:(Qattara) theophoric names invoking Teshub are attested, but they are rare, with the only examples identified so far being Arip-Teshub (“Teshub gave”) and Teshub-ewri (“Teshub is the lord”). 1166:

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

1418:, preserve long sequences of deities associated with Teshub. The standard version was arranged according to importance and included Teshub himself, as well as deities such as Tašmišu (in 2536:, though it is presumed that since the name was written logographically in his letters addressed to the latter ruler, their recipient presumably would read the sumerogram used as Adad. 915:. Marten Stol also tentatively describes it as such. Daniel Schwemer states that there is presently no evidence confirming the identification of Teshub and Tishpak as related deities. 3355:

In a further preserved passage someone informs Ea about Teshub's curse; in the past it has been suggested that this deity, whose name is heavily damaged, is the poorly known possibly

3071:

indicate that he continued to be worshipped at least in this location as a secondary weather god distinct from Tarḫunz. One of these texts has been commissioned by Hamiyata, king of

2697:, there is no evidence that Teshub (or other Hurrian deities) was already worshipped there in the Old Hittite period. It is possible that he was first introduced to Hittite lands by 1688:. However, most likely, his principal name in this city was Adad, and Baal served only as an appellative. It is possible that in the local pantheon, the relationship between him and 833:

Two logograms were used to refer to Teshub in hieroglyphic Luwian inscriptions, L.318 and FORTIS; they differ from the default weather god logogram in this writing system, TONITRUS.

3528:. According to Alfonso Archi, it might be derived from early Hurrian tradition, though the version known to the Hittites could only arise after Hurrian settlement in western Syria. 1498:, but its precise development is not possible to study yet due to lack of sources which could be a basis for case studies. While Hurrian rulers are not absent from sources from the 3413:, and that while its fragmentary preservation makes interpretation difficult, Teshub's victory over the local god might have reflected the acceptance of supremacy of said dynasty. 368:, Hurrian offering lists. God lists indicate that Teshub could be recognized as the equivalent of other weather gods worshipped in Mesopotamia and further west in Syria, including 1635:, the relationship between them has nonetheless been compared to the hostility between their Hurrian counterparts, Kumarbi and Teshub. Additionally, similarly to how Baal fought 3269:

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

504:, though it has been pointed out that Teshub is effectively the main character in all of them, leading to occasional renaming proposals. Teshub is also a major character in the 2451:, but there is no evidence that he was identified as Teshub yet prior to the establishment of a Mitanni presence in the fifteenth century BCE, as documents from the reign of 2269:

According to Gernot Wilhelm, the hypostasis of Teshub associated with Aleppo became the “most important local variant” of this god, as evidenced by attestations spanning from

1602:. Beate Pongratz-Leisten argues an example of Hurrian mythology being reflected in an association between these Mesopotamian deities is already present in a curse formula of 1276:

was regarded as Teshub's wife. She was received by the Hurrians from the local pantheon of Aleppo. It is possible that she and Teshub were already paired with each other in

3325:, as sometimes suggested. When the narrative resumes after an account of setting up the stone as a place where humans will make offerings (perhaps an etiology of so-called 11010: 3948:

Like other human characters in this myth, Purra and Megi are not historical figures, and the name of the latter is derived from a title used by historical Eblaite rulers.

2856:(“of lightning”), the personal tutelary deities of, respectively, Muršili II and Muwattalli II, should be considered forms of Teshub according to Piotr Taracha. However, 1101:

Frans Wiggermann assumes that some depictions of a weather god accompanied by a naked goddess might represent Teshub and an unidentified deity, rather than Mesopotamian

669:). Dennis Pardee vocalizes this form of the name as Teṯṯub. Multiple variants occur in the texts from the same city written in standard syllabic cuneiform, for example 3281:

As noted by Gary Beckman, due to his origin Teshub effectively represents a fusion of two rival families of gods, one represented by Anu, and the other by Kumarbi and

3063:

While Teshub's name stopped being the default designation for weather gods in northern Syria in the first millennium BCE, he is still attested in theophoric names in

1339:) dedicated to her. In Hurrian context she could be linked to Pithanu. Volkert Haas, who rendered this theonym as Bitḫanu, translated this name from Akkadian as “the 1830:, which names the male deity Kumarma as Tarḫunz's mother similarly to how a Hurrian hymn refers to Kumarbi as Teshub's mother due to the circumstances of his birth. 1817:

it is not possible to speak of “Luwianized” form of the worship of this goddess in earlier periods. Through Luwian influence she was worshipped alongside Tarḫunz in

2443:, was the primary site associated with Teshub located in the heartland of the Mitanni state. It was already recognized as a cult center of a weather god during the 2365:

buildings were a part of temples, and most likely the worship of individual deities in association with them reflected their connection to oaths, justice or omens.

1015:, and only reached this position as a part of what he understands as a broader phenomenon of growing prominence of weather gods in the early second millennium BCE. 818:

tradition in origin, and that at the very least it must have developed as an addition to the well attested system of using other numerals to represent Mesopotamian

2725:. Thirteen festivals were held jointly in honor of them, which has been interpreted as an annual cycle of monthly celebrations, with the thirteenth being added on 1681:

IM used to represent names of weather gods. He concludes that it is unlikely the list can be used as a point of reference for either Hurrian or Ugaritic theology.

2745:). However, in other similar texts hypostases of Teshub could be listed among other weather gods right behind the sun goddess of Arinna. According to a prayer of 2187:). It is possible that a double temple excavated in the former of these cities was dedicated jointly to him and Šauška. It might have been originally a temple of 3605:

Teshub is alive, which almost makes her fall down from the roof. He then returns to Teshub's temporary dwelling, and suggests to him that they need to meet with

3457: 1113: 1050:, are not attested in the early Hurrian onomasticon at all, and non-theophoric names predominate. Support for Schwemer's views has been voiced by Alfonso Archi. 446: 3568:

However, he fears Ullikummi could be easily defeated while he is still small, and therefore sends him to spend some time in hiding on the shoulder of the giant

1565:, it can be assumed it is already implicit in Old Babylonian texts. Remnants of the period of Hurrian cultural influence are also still visible in a number of 982:, as the former referred to ordinary historical rulers as well, while the latter was limited to the sphere of myth. Further related epithets of Teshub include 9881:"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" 3502:

In the next passage, which is poorly preserved, Teshub and Šauška talk about Ḫedammu. The latter concocts a plan to defeat him with the help of her servants

2629:, including Teshub, were worshipped in this city. Alfonso Archi has argued that the Hurrian pantheon of Ugarit as a whole was influenced by the tradition of 2368:

A festival meant to guarantee the well-being of the royal couple dedicated to the gods of Kummanni, including “Teshub Manuzzi”, was later celebrated in the

1466:

of Ḫepat instead. This separation by gender is presumed to be a Hurrian innovation, and there is no indication that it was instead derived from a Syrian

901: 10431:

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

9713:

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

2812: 2326:. A number of ritual texts focused on him presumed to come from this area reflected the theology of Aleppo. Sources from Kizzuwatna often link him with 1462:

of Teshub”, “hero of Teshub”, “ancestors of Teshub” and various attributes and cultic paraphernalia related to him. Goddesses generally belonged to the

1158:, which relays how Kumarbi bit off the genitals of Anu during a battle over kingship in heaven, and how his skull had to be split to let his son out. A 11674: 2916:, though a specific Hurro-Hittite ritual text directly matching the reliefs has yet to be found. The deities following Teshub have been identified as 11582: 1027: 732: 4075:). Similar enumerations of deities alongside their cult centers are well attested in various genres of texts from ancient Mesopotamia and Anatolia. 1192: 464:, which indicate that Hurrian and local elements were interconnected in the religious practice of this city. Additionally, he was incorporated into 4001: 1692:

was imagined similar to the bond between Teshub and Šauška in Hurrian mythology, as evidence for alleged consort relation between them is lacking.

1016: 10459:

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

2878: 2357:

sources do not connect it with the worship of any weather god. In Hurrian tradition of Kizzuwatna these structures could also be associated with

1651:, the personification of death, and his temporary death resulting from it. In contrast with Teshub, Baal also did not have a wife, and in Ugarit 1218: 1001: 4027:, but states that it is “not finished”, it is assumed at least one more tablet must have followed. However, the rest of the story is not known. 11118: 2803:, the deified mountain Ḫulla, Zintuḫi and a different weather god who represented a minor category of so-called “storm gods of the forest”. In 1327:(Belet-ekallim), a Mesopotamian goddess at some point incorporated into the Hurrian pantheon, could be designated as a “concubine” of Teshub ( 1299:. It has been suggested that the recognition of the connection between her and Teshub was limited to western Hurrian communities. However, the 892:

in 1932, but by the 1960s he had abandoned it himself, and instead started to advocate interpreting Tishpak's name as a derivative of Akkadian

3288:

While Kumarbi manages to spit out Tašmišu, impregnating Mount Kanzura with him as a result, in order to get rid of Teshub he has to travel to

1086:

sanctuary, Teshub is portrayed holding a three-pronged lightning bolt in his hand and standing on two mountains, possibly to be identified as

9793: 4047:

implications, in contrast with myths. The passage which mentions Teshub enumerates the names and residences of various deities, in his case

2833:

were recognized by the Hittites too. Other hypostases of this god worshipped in the Hittite Empire included Teshub of Kizzuwatna, Teshub of

4203:

According to Alfonso Archi they are described as the “gods of the father”, a term collectively referring to the ancestors of a given deity.

3304:

Kumarbi's skull is eventually split to enable Teshub's birth, and afterwards it has to be repaired “like a garment” by the fate goddesses (

3840:

is known from multiple fragments of bilingual editions coupling the Hurrian original with a Hittite translation, prepared by scribes from

2717:. The worship of this hypostasis of him in this city had essentially Hurrian character. The cult of this form of Teshub and of his spouse 11148: 3887:, Megi, to release the enslaved inhabitants of Igingalliš. He singles out a certain Purra, who has served under multiple rulers already: 1786:

earlier, in the Old Hittite period. While in Hittite texts postdating the introduction of Hurrian deities, Teshub might appear alongside

3277:. 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! 2783:

in the final period of his reign, he introduced Teshub to this city, and his cult eclipsed that of local deities such as the so-called “

4311:

However, it has also been argued that the second figure is a secondary weather god linked to a city the name of which is not preserved.

3687:

and similarly focused on the conflict between this being and Teshub might be KBo 26.105, argued to represent a narrative comparable to

2838: 2160:

referred to the god of Arrapha as Adad. At the same time, according to Daniel Schwemer he was called Teshub by their contemporaries in

1353: 789:, in the same period. In some cases it is uncertain which deity was represented by IŠKUR, for example a theophoric name from Alalakh, 2007:: Qumenu) was the main cult center of Teshub. It is also the first attested city associated with him. It is to be distinguished from 1584: 2525:, which lists the predominantly Hurrian names of men belonging to the king's forces, includes nine theophoric ones invoking Teshub. 1647:. However, myths about Baal also contain elements which find no parallel in these focused on Teshub, such as the confrontation with 1545:’s status as the father of Teshub also mirrors Mesopotamian tradition. This idea might have reached the Hurrians as early as in the 11477: 3753: 3145: 2905: 2773: 1407: 357: 9582: 3810:, which retained aspects of earlier theology of Aleppo in the first millennium BCE, as indicated for example by inscriptions from 2597:. Various kings with names invoking Teshub have also ruled over various small states in the upper Tigris area during the reign of 2578:

instead. Lluís Feliu outright rejects the possibility that a Hurrian deity is meant and instead interprets it as a reference of a

10268: 2074:

weather god of) Kumme is strong". However, according to Thomas Richter such names reflect the perception of the city itself as a

9945:

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

3596:

and a chariot, and apparently a confrontation between him and Ullikummi occurs. The weather god loses it. Other gods, including

2085:. The weather god of Kumme, whose name was written logographically, was recognized by Assyrian rulers. He is mentioned as IŠKUR 3393:

focuses on is sometimes rendered as KAL too. The first surviving section describes a fight between him and Teshub, assisted by

2895:

sanctuary, the central of which (42) depicts him standing on the napes of two mountain gods, alongside his family: Ḫepat (43),

4250:, are not cognates of any other Indo-European weather god names, and instead were most likely meant to mirror the name of the 2613:

at some point apparently was ruled by a certain Akit-Teššub, as indicated by an inscription of his descendant Adad-bēl-gabbe.

11094: 11020: 10973: 10846: 10609: 10467: 10438: 10372: 10341: 10312: 10249: 10046: 10025: 9892: 9861: 9830: 9774: 9747: 9720: 9595: 9491: 4857: 4023:

of the surviving copy of the section describing Teshub's visit in the underworld, KBo 32.13, designates it as a part of the

2593:

A certain Ehli-Teššup was the king of Alze (Alše), a state which belonged to an anti-Assyrian coalition during the reign of

1866:. He is considered a “pan-Hurrian” god. As such, he was worshipped in all areas inhabited by the Hurrians, from southeastern 1622:. It is presumed that the latter developed through the replacement of the main name of the weather god by his epithet on the 2708:

In Hittite sources, Teshub was recognized as the head of the dynastic, rather than national, pantheon, and much like in the

1606:. At the same time it is considered implausible to assume that the widespread veneration of Adad attested in Assyria in the 1270:, who remarked that these goddesses did not have anything in common with them beyond also being imagined as female figures. 1162:(KUB 47.78) also alludes to the events known from this myth, referring to Anu as Teshub's father and Kumarbi as his mother: 781:. IŠKUR is first documented as the representation of the name of a different weather god than Ishkur in the case of Adad in 315:

being his father instead is also known. In individual texts various deities could be referred to as his siblings, including

3782:. According to Gary Beckman these similarities are not a sign that the conflict over kingship in heaven was a narrative of 2579: 1782:, and generally should be considered “late and exceptional”, with individual weather gods maintaining separate identities. 473: 2164:, as the local inhabitants, who apparently at one point dedicated two bronze vessels to him, were predominantly Hurrians. 11537: 4213: 3965: 3705:

occur in a broken context in the Pišaiša myth, it is possible that its outcome was the subjugation of these two deities.

1684:

It has been argued that the theonyms Teshub and Baal were both used interchangeably to refer to the local weather god in

1494:

in the second millennium BCE due to the proliferation of new Hurrian dynasties, and eventually the rise of the empire of

1455: 782: 4298:

The weather god worshipped in Uda was associated with Pitteryariga, while a link between the weather god from Ḫurma and

3600:, attempt to fight Ullikummi, but he continues to grow and eventually blocks the gates of Kumme, trapping Teshub's wife 1026:

similarly considers it a possibility that he acquired this role in the beginning of the second millennium BCE. However,

10655: 9644:

Bartelmus, Alexa (2017). "Die Götter der Kassitenzeit. Eine Analyse ihres Vorkommens in zeitgenössischen Textquellen".

3352:

also took place at this point, and lead to their confinement in the underworld described in other Hurro-Hittite texts.

2497:. The text from this site mentions a weather god and a city deity bearing a Hurrian name, Šūriḫa, “belonging to Šūra”. 1673:. As her character was dissimilar, Aaron Tugendhaft has suggested that this connection might be an example of scribal 331:, a goddess originally worshipped in Aleppo at some point incorporated into the Hurrian pantheon. Their children were 10713: 10590: 10407: 10184: 10157: 10089: 9921: 9661: 4173:

According to Alfonso Archi, the natively Hurrian deity possibly corresponding to Belat-Nagar might have instead been

2144:) held in Arrapha in honor of a weather god and a sun god, and while the sumerograms used are usually interpreted as 2645:. In another, offerings to him are prescribed twice, and in both cases take place between these dedicated to El and 2480:

sources, Uḫušumāni is not otherwise known, and Irride, whose local hypostasis of Teshub was called the “lord of the

1379:. Šeri was believed to mediate between humans and his master, while no distinct role is attested for Ḫurri. In the 9584:

Goddesses in Context: On Divine Powers, Roles, Relationships and Gender in Mesopotamian Textual and Visual Sources

3564:

like a brittle red. Let him scatter all the gods from the sky like birds. Let him smash them empty pottery bowls.

2404:

corpus) refers to Teshub as his lord, and in a blessing formula invokes the lead deities of the pantheon, him and

11141: 10330:"Between a Rock and a Hard Place: Musasir, Kumme, Ukku and Šubria – the Buffer States between Assyria and Urartu" 990:, “king of the gods”. It is also known that one of the ceremonies in honor of him revolved around the concept of 3625:(...) “What can I say to you, Teshub? Keep attacking. Be of his mind. for Ea, King of Wisdom, is on your side.” 1809:

In the first millennium BCE, the identification between Teshub and Tarḫunz is implicitly attested in texts from

853:. This god is only attested in sources from the first millennium BCE. Urartian and Hurrian belonged to the same 11324: 4212:

While Ishkur is attested earlier than Adad in Mesopotamian sources, with the oldest attestations going back to

3733:, but there is no indication that this is a reference to an extant Hittite myth whose antagonist is also named 1643:

was also counted among Teshub's mythical adversaries, and both battles were associated with the same mountain,

1174:

A single text, KUB 33,89+, preserves a different tradition about Teshub's parentage and refers to the moon god

3768:

have been pointed out, with his ascent to the position of the head of the pantheon compared to the history of

1806:, but according to Piotr Taracha it is implausible that these ideas found support among the general populace. 11735: 11689: 3783: 3456:

is focused on the struggle between Teshub and Šauška and the eponymous being, a monstrous son of Kumarbi and

3025:(“punishing”) can be necessarily identified as hypostases of him rather than his natively Luwian counterpart 2750: 2517:

whose exact location remains unknown due to the tablets coming from illicit excavations. During the reign of

1506:

dynasties. As a result of this process, Teshub came to be regarded as the weather god of Aleppo. However, as

865:

cannot be considered the result of the language descending from Hurrian. In contrast with Teshub's status in

2574:

can be understood as Teshub, but this view is no longer accepted today, and most authors consider him to be

1510:

continued to be spoken across the region, both names of weather gods continued to be used across the middle

3635:

Ullikummi spoke again to Teshub: “Behave like a man again . Ea, King of Wisdom, stands on your side.” (...)

1059: 966:

KI). This epithet might be derived from a Syrian tradition. The two most common titles applied to him were

303:

during a conflict over kingship. This tradition is also referenced in other sources, including a hymn from

3692: 3688: 1838: 1502:, they attained greater relevance from the sixteenth century onwards, replacing the formerly predominant 3060:

outright suggests referring to local beliefs as “‘Tabalean’ religion”, as opposed to Luwian or Hurrian.

11745: 11134: 2031:

textual sources indicate a more mountainous environment, which lead her to suggest identification with

1549:. Daniel Schwemer notes it is possible that in turn the tradition according to which Adad was a son of 4337:

According to Volkert Haas, this word is instead a Hurrian term referring to Teshub’s palace in heaven.

3101:. It describes his ascent to kingship and challenges he subsequently faces due to the machinations of 2701:. Piotr Taracha links his introduction to the start of the reign of a new dynasty which originated in 1291:, in the third millennium BCE. She was chiefly worshipped in northern Syria, especially in Aleppo and 746:

is not an actually attested word. Marie Claude Trémouille notes that while a connection with the term

642:. This form seemingly reflects the pronunciation /Teššob/. Attestations of uncommon variants with the 11725: 10602:

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

4299: 3968:

history of the city, and the described events might instead correlate with the destruction of Middle

2413: 1534:

Teshub is addressed with the title “canal inspector of mankind”, which most likely originates in the

255:. The etymology of his name is uncertain, though it is agreed it can be classified as linguistically 9854:

Proceedings of the 11th International Congress on the Archaeology of the Ancient Near East. Volume 1

4088:

original and the Hittite adaptation, where the respective weather deities play no significant role.

3951:

Megi subsequently presents Teshub's message to the senate of the city, where a certain Zazalla, its

2817: 11720: 11715: 11444: 3997: 3869:, but his role in the story remains poorly understood and he is not attested in any other sources. 3725: 3618: 3462: 3369: 3349: 2973: 2903:(45) and Kunzišalli (46). The procession of deities following him broadly follows the order of his 2234:, fifteen different examples are attested, which makes Teshub the most common non-Mesopotamian non- 2208:

The importance of the cult of Teshub in the kingdom of Arrapha is reflected in the large number of

1984:, in which the god confirming royal authority was Adad, later syncretised with Teshub in the west. 1739:

due to growing Hurrian influence on their culture came to associate Teshub with their weather god,

1478: 1267: 1118: 858: 766:

In addition to phonetic syllabic spellings, Teshub's name could be represented in cuneiform by the

508:, whose plot focuses on his efforts to secure the liberation of the inhabitants of Igingalliš from 451: 2061:

In some cases, Kumme occurs as a theophoric element in personal names from various Hurrian sites (

2058:(Akkadian and Amorite) necessarily referred to the god of Kumme as Adad or with his Hurrian name. 1926:

Little is known about the history of the cult of Teshub prior to the rise of Hurrian dynasties in

11186: 10152:. Handbook of Oriental Studies. Section 1 The Near and Middle East. Vol. 68. Leiden: Brill. 9767:

The Amorite Dynasty of Ugarit: Historical Implications of Linguistic and Archaeological Parallels

4247: 1843: 610:. It has been suggested that their development can be compared to the possible derivation of the 9818:"Deity or Cult Statue? The Storm-God of Aleppo in the Visual Record of the Second Millenium BCE" 3832:. As elsewhere in Hurrian mythology, he is portrayed as the king of the gods and as the lord of 2757:. However, in this city, as well as in Uda, both Teshub and local weather gods were worshipped. 1774:, namely referring to various Anatolian weather gods with the name Teshub. However, as noted by 3244:. The preserved tablet was prepared by the scribe Ašḫapala, who was active during the reign of 2489: 2201:

the kingdom of Arrapha, Šuriniwe, a double temple dedicated jointly to Teshub and the moon god

2070: 1607: 17: 3664:

was another myth belonging to the same cycle. It was performed during a festival dedicated to

2979:

As a result of Hittite influence, Teshub is among the deities mentioned in a ritual text from

11740: 4105: 4020: 3916:

He offers to bless the city if his wish is granted, and to destroy it in the case of denial:

3884: 3249: 2988: 2734: 2444: 2428:. His hypostases associated with them are all listed among the witnesses in a treaty of king 2347: 2238:

deity appearing in theophoric names from this corpus, and the sixteenth most common overall.

2039: 1939: 1930:. Theophoric names invoking him were not yet common in the periods predating the time of the 1799: 1523:, he is directly referred to as one of his foreign counterparts, specifically that linked to 1499: 1277: 1228:

the former was specifically regarded as his twin. He also functioned as his divine “vizier” (

1042:

invoking him cannot be necessarily used as evidence, as other major Hurrian deities, such as

11415: 3589: 3333: 3056:. It is presumed that the religious developments in Tabal had strictly local character, and 2605:

also bore theophoric names invoking him, as attested for example in texts from the reign of

1576: 1376: 1098:, where he rides in his chariot drawn with bulls and is armed with a triple lightning bolt. 348: 116: 11730: 11592: 11229: 10486: 3988:

Another section of the text deals with Teshub visiting Allani in the underworld. Alongside

3716:. It is possible that it can be considered an alternative version of the same narrative as 2521:, the king of this city bore the theophoric name Tunib-Teššub. Additionally, the so-called 2108: 1769: 1667: 1517:

While the equivalence between Teshub and Adad is not attested in the Mesopotamian god list

951: 906: 807: 273: 4156:

However, many depictions of a weather god armed with lightning-shaped tridents are later (

2179:

Teshub is also attested in texts from two other sites in the proximity of Arrapha itself,

8: 11517: 11512: 11410: 4177:, though her name most likely originally arose independently as a derivative of the word 3956: 3764:

Parallels between the myths about Teshub's struggle for kingship and between motifs from

3702: 3698: 3503: 3253:

understanding of the language it does not shed additional light on the plot of the myth.

2969: 2933: 2477: 2354: 2334:), a type of buildings originally associated with oath-taking and judicial procedures in 2299: 2082: 1623: 1566: 1395: 1087: 873:, though according to Daniel Schwemer this should be considered a secondary development. 352: 10041:. Handbook of Oriental Studies. Section 1: The Near and Middle East (in German). Brill. 3729:

suppalanza also mentions that the god presumed to be Teshub will “draw away” a serpent,

2649:. In a ritual text written in a combination of Hurrian and Ugaritic which mentions both 2032: 1557:, and was meant to mirror the connection between their Hurrian counterparts, Teshub and 1390:, but this theonym is better attested as the name of a fully independent god popular in 1295:, though the area associated with her also encompassed southern Anatolia and the middle 861:, but they already separated in the third millennium BCE, and Teišeba's presence in the 606:. Additional shortened forms, such as Te, Tē, Teya or Tēya, were used in the writing of 11112: 11069: 11040:"The Dispute on Manumission at Ebla: why does the Stormgod Descend to the Netherworld?" 10942: 10934: 10893: 10815: 10774: 10400:

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

10136: 9958: 9626: 9563: 9466: 4108:

these two gods were effectively regarded as two names of the same deity in Mesopotamia.

3952: 3876:

is the freeing of the inhabitants of the city of Igingalliš, who are kept as slaves in

3409:

domination under the influence of other narratives today considered to be parts of the

2459:, rather than Hurrians. In the Shattiwaza treaty, Teshub is designated as the “lord of 1032: 737: 686: 543: 11087:

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

10523:"The Storm-Gods of the Ancient Near East: Summary, Synthesis, Recent Studies: Part II" 4267:

Luwians instead pictured their weather god as travelling in a chariot drawn by horses.

2686: 2518: 1813:, where the latter came to be regarded as the husband of Ḫepat. However, according to 1482:

A stela depicting the Ugaritic weather god, Baal, who could be associated with Teshub.

1197: 869:, he was not the head of the pantheon, but rather the second most important god after 742:

points out that this proposal does not provide an explanation of the suffix, and that

11694: 11157: 11100: 11090: 11061: 11026: 11016: 10979: 10969: 10946: 10926: 10897: 10885: 10852: 10842: 10807: 10778: 10766: 10724:"Gods on clay: Ancient Near Eastern scholarly practices and the history of religions" 10709: 10705: 10678: 10651: 10615: 10605: 10586: 10542: 10509: 10473: 10463: 10444: 10434: 10413: 10403: 10378: 10368: 10347: 10337: 10308: 10283: 10255: 10245: 10190: 10180: 10163: 10153: 10140: 10128: 10095: 10085: 10042: 10021: 9993: 9962: 9927: 9917: 9898: 9888: 9867: 9857: 9836: 9826: 9804: 9780: 9770: 9753: 9743: 9726: 9716: 9657: 9618: 9591: 9555: 9530: 9497: 9487: 9470: 9458: 4135: 4085: 4080: 4006: 3799: 3573: 2984: 2799:(“of life”) were worshipped alongside the local pantheon: the sun goddess of Arinna, 2598: 2594: 2335: 2055: 2004: 1996: 1927: 1632: 1507: 1491: 1021: 939: 889: 846: 794: 778: 774: 751: 650: 518: 480: 97: 10966:

To the Euphrates and beyond: archaeological studies in honour of Maurits N. van Loon

10650:. Dresdner Beiträge zur Hethitologie. Vol. 27. Wiesbaden: Harrassowitz Verlag. 10487:"The Storm-Gods of the Ancient Near East: Summary, Synthesis, Recent Studies Part I" 4237:”Subartu” and its derivatives were terms used by Mesopotamians to refer to Hurrians. 3332:

passage, he boasts about own positive qualities and curses the other gods. His bull

2698: 2136:. It is possible that the local god was understood to be Teshub during the reign of 2023:. It has been suggested that it is to be found in the immediate proximity of modern 2015:. Its precise location is not known. It is presumed that it was located east of the 1755:

and Mesopotamian Adad, was the use of the same sumerogram to represent their names.

1058:

Depictions of Teshub are rare. The identification of individual weather gods in the

876:

It has also been proposed that a connection existed between the names of Teshub and

11679: 11344: 11304: 11181: 11176: 11051: 10918: 10881: 10877: 10799: 10756: 10731: 10701: 10578: 10534: 10501: 10334:

Biainili-Urartu: the proceedings of the symposium held in Munich 12-14 October 2007

10120: 10013: 9983: 9950: 9649: 9522: 9450: 4276:

As of 2012, no excavations were ever performed in the proximity of this settlement.

4224:, Adad became the more commonly used name of the weather god in Mesopotamia in the 3786:

origin, but rather instead an indication that it was what he deems a “theological ‘

3540:

His plot revolves around the eponymous being, Ullikummi, whose name means “Destroy

3245: 3180: 3049: 2883: 2808: 2722: 2567: 2529: 2000: 1871: 1779: 1663: 1612: 1554: 1340: 1223: 1149: 1012: 1006: 932: 924: 912: 881: 866: 717: 485: 465: 373: 276:

and nearby areas, where in contrast with the south agriculture relied primarily on

269: 256: 252: 40: 10628: 10555: 10063: 3572:. He keeps growing, and due to his enormous size he is eventually noticed by the “ 11684: 11339: 10992: 10735: 10365:

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

10302: 10222: 10203: 10036: 9911: 9690: 9672: 3765: 3313:, has no specific meaning, and could refer to any hard stone, not necessarily to 2910: 2892: 2784: 2753:

381), a temple dedicated to Teshub of Aleppo and Ḫepat existed in Ḫurma, east of

2626: 2255: 2235: 2209: 2020: 1891: 1863: 1546: 1412: 1154: 1083: 1039: 854: 823: 694: 607: 542:

literature, including Teššub, Tešub, Teššob and Teššop. The transcription of the

469: 413:, which has not yet been located with certainty. His other major sacred city was 402: 362: 339:

and Kunzišalli. Other deities believed to belong to the court of Teshub included

288:. In some cases, he was depicted driving in a chariot drawn by two sacred bulls. 285: 55: 10922: 10788:"The Hittite Song of Going Forth" (CTH 344): A Reconsideration of the Narrative" 10148:

Hutter, Manfred (2003). "Aspects of Luwian Religion". In Melchert, Craig (ed.).

2760:

As a dynastic deity, Teshub was recognized as the head of the local pantheon of

1709: 1700: 1666:

from Ugarit equates Teshub and Baal not only with each other, but also with the

11572: 11462: 10803: 10538: 10505: 4118: 4036: 3057: 2857: 2547: 2522: 2448: 2401: 2369: 2231: 2184: 2161: 2137: 2098: 1970: 1902:; translation of the second element is unknown), identified in a document from 1814: 1527:, in another similar text, K 2100 (CT 25, 16–17). In a single passage from the 959: 943: 535: 513: 461: 10841:. Paris Leuven Walpole MA: Editions recherche sur les civilisations, Peeters. 10582: 9954: 9902: 9871: 9840: 9784: 9757: 9653: 9526: 2610: 2140:

already. One of his inscriptions refers to sacrifices made during a festival (

1767:

instead preserve cases of what according to Piotr Taracha can be described as

950:

reflected the historical reliance on rainfall in agriculture. In contrast, in

11709: 11284: 11191: 11104: 11065: 10930: 10889: 10811: 10770: 10682: 10546: 10513: 10448: 10382: 10351: 10287: 10259: 10167: 10132: 9997: 9808: 9730: 9691:"Mythologie A. II. Bei den Hethitern · Mythology A. II. In Hittite tradition" 9622: 9559: 9534: 9501: 9462: 4225: 3977: 3787: 3593: 3298: 3213: 3033: 2765: 2641:

appearing in Hurrian context. One of such texts places Teshub between El and

2540: 2472: 2393: 1966: 1903: 1895: 1810: 1603: 1387: 785:

texts from Mari, though this scribal convention was unknown further west, in

445:. Furthermore, due to Hurrian cultural influence he came to be viewed as the 398: 11234: 11030: 10983: 10856: 10619: 10477: 10417: 10194: 10099: 9931: 9544:"A Royal Seal from Ebla (17th cent. B.C.) with Hittite Hieroglyphic Symbols" 3858: 3853:

I will sing of Teššub, the great lord of Kummi, I will exalt the young lady

3737:. Said narrative (CTH 321) was connected with the traditions of the city of 2769: 2358: 1348: 394:, though all of these gods were also worshipped separately from each other. 11425: 10124: 10005: 9988: 9971: 9454: 4138:

theophoric names from the Ur III period, Geme-Šauša, Lu-Šauša and Ur-Šauša.

4044: 4040: 4012: 3989: 3561: 3432: 3389:

can also be read as KAL, and therefore the name of the eponymous deity the

3327: 3274: 3209: 3188: 3184: 3169: 2987:

is described as “Tablet of the rites of the gods of the Hatti Land” in its

2917: 2873: 2746: 2464: 2397: 2373: 2289:

The temple of the weather god in Aleppo was renovated around 1100 BCE by a

2214: 2028: 1946: 1803: 1791: 1775: 1740: 1210: 1159: 1064: 897: 777:

origin to represent the names of various deities was widespread across the

721: 611: 531: 387: 320: 213: 149: 49: 11329: 11244: 11056: 11039: 10017: 9850:"The Multiplicity of Ancient Near Eastern Storm Gods in the Visual Record" 9673:"Pantheon A. II. Bei den Hethitern · Pantheon A. II. In Hittite tradition" 3993: 3865:

The same section also introduces a man named Pizigarra, said to come from

3857:, the bolt of the Underworld. And with them I will tell of the young lady 3240:, eventually it was established that the text was originally known as the 3157: 2957: 2937: 2642: 2202: 1883: 1787: 1579:

were incorporated into the circle of deities associated with Adad in both

1447: 1427: 1175: 312: 11542: 11497: 11279: 11269: 10761: 10427:"Ea and the Beast. The Hittite Text and its relation to the Greek Poetry" 4325: 4286: 4217: 4161: 4157: 4056: 3964:. However, due to temporal differences it is not likely that it reflects 3791: 3748:

The text KBo 22.87 has been argued to be a further myth belonging to the

3665: 3585: 3581: 3472: 3452: 3394: 3270: 3265:, and biting off his genitals. After being mutilated, Anu mocks Kumarbi: 3201: 3149: 3124: 3026: 2929: 2869: 2843: 2650: 2551: 2405: 2295: 2169: 2157: 2113: 1962: 1935: 1931: 1875: 1760: 1748: 1705: 1599: 1550: 1530: 1490:. A degree of syncretism between them occurred across northern Syria and 1358: 1280: 1263: 1243: 1214: 1148:, and outside of being the father of Teshub did not play a major role in 1145: 1091: 1079: 1068: 1043: 928: 603: 539: 489: 417:, the capital of an eponymous kingdom located in the proximity of modern 391: 324: 316: 248: 223: 153: 145: 11073: 10938: 10906: 10819: 9803:. Roma: Istituto di Studi sulle Civiltà dell'Egeo e del Vicino Oriente. 9794:"The so-called "Theogony" or "Kingship in Heaven". The name of the Song" 9630: 9567: 3205: 2761: 2412:(rendered in Hurrian as “Amanu”), who occupied a comparable position in 1419: 862: 11628: 11587: 11430: 11389: 11379: 11364: 11314: 10787: 9606: 9543: 4255: 3969: 3398: 3383: 3183:

translations of myths about Teshub could replace his name with that of

3068: 3064: 2993: 2965: 2702: 2634: 2606: 2436: 2429: 2421: 2319: 2156:. Ultimately it is possible that both Shamshi-Adad I and his successor 2133: 2012: 1911: 1818: 1752: 1721: 1678: 1644: 1628: 1598:

in contracts is presumed to reflect the association between Teshub and

1589: 1519: 1459: 1372:

and Alalakh, no evidence supporting this proposal has been identified.

1332: 1324: 1235: 1184: 814:, but Daniel Schwemer argues that it also cannot be ruled out it was a 767: 706: 698: 476:

associated with Aleppo attained particular importance in this context.

434: 344: 340: 281: 11334: 11264: 3648:

Due to the numerous references to an alliance between Kumarbi and the

3041: 2896: 1571: 1451: 1313: 758:(“overseer”), has been suggested, the evidence remains unconvincing. 488:

and his conflict with Kumarbi and his allies, such as the sea monster

332: 173: 11577: 11552: 11224: 3961: 3734: 3601: 3519: 3495: 3372:

and his virility to Anu, but the rest of this section is broken off.

3161: 3131: 3037: 2961: 2778: 2726: 2718: 2533: 2510: 2452: 2417: 2389: 2350: 2339: 2223: 2043: 1915: 1851: 1795: 1674: 1652: 1648: 1636: 1535: 1511: 1458:, “mountains and rivers”, Šarruma, Šeri and Ḫurri, Namni and Ḫazzi, “ 1382: 1296: 1284: 1273: 1259: 870: 815: 799: 725: 713: 547: 493: 430: 328: 260: 163: 83: 59: 11384: 11319: 11274: 11126: 10834: 10744: 10723: 10691: 10522: 10457: 10426: 10391: 10360: 9880: 9817: 9801:

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

9708: 9607:"Relations between God and Man in the Hurro-Hittite Song of Release" 9510: 3597: 3577: 3173: 3153: 2945: 2941: 2689:

already mentions that he plundered the statue of a weather god from

2153: 1879: 1435: 1431: 11638: 11547: 11219: 11171: 10865: 10666: 10329: 10108: 9849: 9479: 9438: 5497: 4251: 3807: 3795: 3778: 3606: 3569: 3476: 3356: 3293: 3072: 3053: 2925: 2891:

Teshub is among Hurrian deities identified on the reliefs from the

2730: 2682: 2506: 2463:

of Kaḫat”, presumably either a type of house of worship or emblem.

2456: 2315: 2066: 2008: 1867: 1822: 1736: 1717: 1670: 1503: 1467: 1423: 1344:

considered a description of the arrangement of statues of deities.

1180: 947: 885: 850: 442: 409:. Later sources indicate that his main cult center was the city of 384: 380: 277: 264: 245: 233: 87: 11502: 11394: 11082: 10961: 3845:

a matter of scholarly debate. One of the only fixed points is the

3649: 3553: 3552:. Kumarbi presents Ullikummi to his various allies, including the 3468: 2306:

texts, and Adad in Akkadian ones from both Babylonia and Assyria.

2050:. A text from the same city written in Hurrian directly refers to 1640: 1188: 1152:. The circumstances of the weather god's birth are known from the 770: 497: 355:. Members of his entourage were typically enumerated in so-called 11643: 11623: 11613: 11374: 11369: 11349: 11309: 11259: 11249: 11239: 4174: 4072: 4060: 3866: 3841: 3632:-shrines. I will scatter the gods down from the sky like meal.’” 3531:

The myth begins with a scene of Kumarbi plotting against Teshub:

3484: 3406: 3402: 3386: 3322: 3318: 3273:, not to be borne. Third, I have impregnated you with the mighty 3102: 3045: 3005: 2953: 2949: 2921: 2900: 2865: 2830: 2800: 2742: 2709: 2694: 2670: 2666: 2654: 2646: 2602: 2575: 2440: 2385: 2303: 2290: 2270: 2219: 2173: 2149: 2125: 1958: 1954: 1907: 1887: 1744: 1729: 1689: 1558: 1524: 1495: 1486:

Teshub was considered analogous to the Mesopotamian weather god,

1443: 1439: 1399: 1317: 1300: 1292: 1242:. A further deity counted among Teshub's siblings was his sister 1141: 1095: 1047: 877: 842: 827: 819: 635: 627: 426: 414: 336: 308: 296: 177: 135: 75: 9820:. In Evans, Jean M.; Rossberger, Elisa; Paoletti, Paola (eds.). 7111: 5986: 3849:. It introduces the deities playing the main roles in the plot: 3556:, and describes what the stone creature is meant to accomplish: 3176:, and Kumarbi with these dwelling in the underworld or the sea. 3083:

Moon-god and Kubaba loved me, the first(-born son) as a child.

2992:

bearers were members of the Hittite administration stationed in

2106:" (per analogy with a later religious phenomenon referred to as 11658: 11653: 11608: 11507: 11472: 11420: 11359: 11354: 11254: 11214: 10307:. Studies in Ancient Near Eastern Records (SANER). De Gruyter. 9972:"Hurrian and Luwian Elements in the Kizzuwatna Religious Texts" 6946: 6944: 5485: 4321: 4221: 4122: 4068: 4064: 4052: 3854: 3803: 3773: 3428: 3338: 3314: 3305: 3289: 3197: 3193: 3165: 3097:

The best known myths focused on Teshub belong to the so-called

3080: 2834: 2804: 2788: 2754: 2738: 2714: 2690: 2630: 2622: 2566:) in a late Old Babylonian inscription of king Šunuḫru-ammu of 2514: 2425: 2274: 2247: 2227: 2188: 2129: 2016: 1981: 1977: 1950: 1942: 1919: 1855: 1847: 1821:

as well, but she was not incorporated into the religion of the

1764: 1728:. The latter was regarded as the spouse of the Hurrian goddess 1725: 1656: 1595: 1562: 1538: 1312:, “lady”, instead. The deities regarded as their children were 1255: 1239: 1230: 1167: 955: 643: 438: 418: 406: 304: 79: 10917:(2). Vandenhoeck & Ruprecht (GmbH & Co. KG): 330–356. 10907:"The Good God, the Wine-god and the Storm-god of the Vineyard" 9338: 9194: 9182: 9158: 8879: 8826: 8766: 3548:, “hard stone”, much like the rock Kumarbi bites into in the 2532:

already ruled by a Hurrian king, Nanip-šauri, in the times of

2528:

Teshub was also worship in Ḫaburātum, a city northeast of the

2152:, it is not impossible that the deities meant were Teshub and 566:

record multiple syllabic spellings, including the most common

11648: 11633: 11467: 11452: 9148: 9146: 9100: 9098: 9096: 9066: 9064: 9051: 9049: 9047: 9045: 9003: 9001: 8999: 8997: 8995: 8993: 8896: 8894: 8857: 8855: 8853: 8732: 8730: 6492: 6490: 4758: 4191: 4048: 3846: 3833: 3811: 3738: 3614: 3541: 3282: 2826: 2571: 2505:

Numerous names invoking Teshub are known from the texts from

2494: 2323: 2094: 2075: 2047: 2024: 1992: 1827: 1677:, as the first sign of Imzuanna's name is identical with the 1618:

In Ugarit, Teshub was identified with the local weather god,

1580: 1288: 1106: 811: 802:

hybrid names have been noted, one example being Ikūn-Teššub.

410: 71: 11083:"West Semitic god El in Anatolian Hieroglyphic transmission" 10798:(1). Vandenhoeck & Ruprecht (GmbH & Co. KG): 23–84. 10177:

Untersuchungen zur Rekonstruktion der hattischen Kultschicht

9377: 9206: 8664: 8158: 8156: 8154: 8115: 8091: 8081: 8079: 8030: 8028: 8003: 8001: 7986: 7944: 7908: 7689: 7611: 7609: 7555: 7507: 7483: 7339: 7237: 7227: 7225: 7123: 6941: 6898: 6874: 6770: 6695: 6647: 6357: 5914: 5842: 5779: 5777: 5762: 4830: 4828: 2342:, as already attested in the early second millennium BCE. A 2281:

in the east. The Nuzi evidence includes references to IŠKUR

1238:, a god who might have originated in the local tradition of 1217:(the river Tigris) were born alongside Teshub. According to 954:, where it depended chiefly on irrigation, the weather god ( 649:

are limited to theophoric names from various sites. In the

460:. He is also attested as a commonly worshipped deity in the 11618: 9852:. In Otto, Adelheid; Herles, Michael; Kaniuth, Kai (eds.). 9350: 8954: 7638: 7140: 7138: 7029: 7027: 7025: 6976: 6974: 6931: 6929: 6927: 6925: 6828: 6826: 6625: 6623: 6621: 6619: 6570: 6568: 6566: 6564: 6562: 6549: 6547: 6519: 6517: 6335: 6333: 6192: 6136: 5976: 5974: 5801: 5713: 5711: 5709: 5461: 5159: 4782: 4675: 4639: 4615: 3877: 3769: 3610: 3479:

to berate both sides, starting with Teshub and his allies:

2980: 2658: 2638: 2587: 2409: 2278: 2259: 2251: 2180: 2145: 2062: 1685: 1619: 1487: 1391: 1369: 1365: 1251: 1102: 1072: 786: 563: 509: 457: 422: 376: 369: 203: 193: 10363:. In Becker, Jörg; Hempelmann, Ralph; Rehm, Ellen (eds.). 9947:

Gods and Mortals in Early Greek and Near Eastern Mythology

9709:"Primordial Obstetrics. "The Song of Emergence" (CTH 344)" 9242: 9230: 9170: 9143: 9131: 9121: 9119: 9117: 9115: 9113: 9093: 9083: 9081: 9079: 9061: 9042: 9030: 8990: 8891: 8867: 8850: 8838: 8790: 8778: 8754: 8742: 8727: 8438: 8436: 8278: 8244: 8242: 8240: 8238: 8236: 8234: 7757: 7755: 7718: 7716: 7650: 7567: 7290: 7288: 6487: 6369: 6345: 6245: 6243: 6216: 6153: 6151: 6124: 6102: 6100: 6085: 6073: 6049: 6037: 6027: 6025: 5820: 5818: 5816: 5252: 5250: 5088: 5086: 5054: 5052: 5050: 5016: 5014: 4923: 4921: 4919: 4917: 4904: 4902: 4900: 4898: 4724: 4722: 4709: 4707: 4588: 4586: 4584: 4582: 4580: 4578: 4565: 4563: 4561: 1258:, were already paired in the early Hurrian inscription of 661:), with only a single attestation of a different variant, 11457: 9367: 9365: 9278: 9218: 8717: 8715: 8688: 8652: 8628: 8618: 8616: 8589: 8579: 8577: 8562: 8540: 8538: 8536: 8534: 8532: 8530: 8528: 8526: 8499: 8489: 8487: 8472: 8421: 8409: 8399: 8397: 8395: 8380: 8370: 8368: 8353: 8341: 8317: 8307: 8305: 8254: 8207: 8168: 8151: 8139: 8127: 8103: 8076: 8064: 8025: 8013: 7998: 7976: 7974: 7961: 7959: 7932: 7920: 7881: 7871: 7869: 7854: 7844: 7842: 7827: 7662: 7628: 7626: 7624: 7606: 7495: 7435: 7411: 7375: 7317: 7315: 7222: 7210: 7063: 6961: 6959: 6707: 6534: 6532: 6477: 6475: 6473: 6471: 6434: 6432: 6430: 6417: 6415: 6390: 6388: 6386: 6384: 6308: 6306: 6291: 6170: 6168: 6166: 5961: 5959: 5957: 5955: 5953: 5938: 5830: 5774: 5752: 5750: 5633: 5631: 5520: 5518: 5516: 5514: 5512: 5122: 5120: 4965: 4963: 4961: 4959: 4957: 4955: 4825: 4746: 4605: 4603: 4601: 4546: 4509: 4507: 4505: 4457: 4455: 4442: 4440: 3262: 2768:

resided in the early years of his reign. Similarly, when

1542: 1137: 311:

inscription. A single isolated reference to the moon god

300: 131: 8185: 8183: 7679: 7677: 7596: 7594: 7519: 7471: 7387: 7249: 7198: 7135: 7051: 7039: 7022: 7010: 6998: 6971: 6922: 6886: 6862: 6823: 6758: 6683: 6616: 6592: 6559: 6544: 6514: 6456: 6444: 6330: 6112: 6061: 5998: 5971: 5926: 5902: 5890: 5866: 5854: 5735: 5723: 5706: 5616: 5604: 5594: 5592: 5451: 5449: 5371: 5359: 5349: 5347: 5345: 5343: 5341: 5339: 5337: 5310: 5286: 5237: 5235: 5233: 5194: 5149: 5147: 5132: 5037: 5035: 5033: 5031: 5029: 4942: 4940: 4938: 4936: 4885: 4883: 4881: 4879: 4864: 4694: 4692: 4690: 4536: 4534: 4503: 4501: 4499: 4497: 4495: 4493: 4491: 4489: 4487: 4485: 4472: 4470: 4415: 4413: 4411: 4383: 4381: 3079:

Tarhunt of Heaven, King Ea, Kumarbi, Grain-god, Tessub,

2791:

two hypostases of Teshub qualified by Hurrian epithets,

2416:. Teshub's major cult centers in Mitanni territory were 2384:

While material evidence of the worship of Teshub in the

2309: 1659:, who was regarded as his daughter, rather than spouse. 602:, the last of which is only attested once in the entire 10109:"The God Collectors: Hittite Conceptions of the Divine" 9389: 9326: 9290: 9110: 9076: 9020: 9018: 9016: 8966: 8942: 8918: 8550: 8460: 8433: 8231: 7898: 7896: 7752: 7740: 7713: 7579: 7459: 7423: 7351: 7327: 7285: 6910: 6801: 6799: 6797: 6748: 6746: 6731: 6719: 6502: 6240: 6228: 6204: 6180: 6148: 6097: 6022: 5878: 5813: 5670: 5658: 5434: 5422: 5262: 5247: 5083: 5047: 5011: 4999: 4914: 4895: 4815: 4813: 4811: 4809: 4770: 4719: 4704: 4663: 4651: 4575: 4558: 4519: 4356: 4354: 4134:

However,a variant form of Šauška’s name does appear in

2388:

state is limited, it is agreed that it was widespread.

2081:

The last references to Kumme occur in sources from the

272:

reflected the widespread importance of weather gods in

10876:. The American Schools of Oriental Research: 127–162. 9413: 9362: 8930: 8712: 8676: 8640: 8613: 8601: 8574: 8523: 8511: 8484: 8392: 8365: 8329: 8302: 8219: 8052: 8040: 7971: 7956: 7866: 7839: 7728: 7701: 7621: 7543: 7531: 7447: 7399: 7312: 7300: 7099: 7087: 6956: 6529: 6468: 6427: 6412: 6400: 6381: 6318: 6303: 6279: 6267: 6255: 6163: 5950: 5747: 5648: 5646: 5628: 5567: 5565: 5563: 5535: 5533: 5509: 5398: 5388: 5386: 5274: 5117: 4952: 4794: 4627: 4598: 4452: 4437: 4425: 4121:

by a weather god in the role of the tutelary deity of

3861:, skillful in speaking, a goddess renowned for wisdom. 3219: 731:, which he translates as “high” or “lordly”. However, 716:

of Teshub's name is unknown, but it is assumed it has

666: 658: 9580: 9511:"Aštata: A Case of Hittite Imperial Religious Policy" 8814: 8802: 8448: 8290: 8266: 8195: 8180: 7779: 7674: 7591: 7363: 7186: 7174: 7162: 7150: 7075: 6850: 6838: 6811: 5589: 5577: 5550: 5548: 5503: 5446: 5334: 5230: 5184: 5182: 5180: 5178: 5176: 5174: 5144: 5107: 5105: 5103: 5101: 5073: 5071: 5069: 5067: 5026: 4987: 4933: 4876: 4847: 4845: 4843: 4687: 4531: 4482: 4467: 4408: 4398: 4396: 4378: 4246:

Both of these cognate theonyms, while etymologically

3516:

In contrast with many of the related narratives, the

2322:, a kingdom located in the plains surrounding modern 1011:

argues that Teshub was initially not the head of the

705:, Tispa or Tisapa, attested in theophoric names from 10835:"Divinities in Personal Names at Ugarit, Ras Shamra" 9401: 9314: 9302: 9266: 9254: 9013: 8978: 8906: 8700: 7893: 7815: 7803: 7791: 7767: 7273: 7261: 6986: 6794: 6782: 6743: 6671: 6659: 6604: 6580: 6010: 5789: 5322: 5298: 5206: 4806: 4351: 3067:

in this period. Additionally, two inscriptions from

2983:, which despite being written in a local dialect of 2848:. Furthermore, weather gods designated by the terms 2484:” (presumably a type of emblem or temple, much like 2128:(Arrapḫum) or Āl-ilāni (“city of the gods”), modern 500:. These texts are conventionally referred to as the 10064:"Wettergott(heiten) C. Archäologisch. In Anatolien" 9581:Asher-Greve, Julia M.; Westenholz, Joan G. (2013). 6635: 5694: 5682: 5643: 5560: 5530: 5473: 5410: 5383: 5218: 4975: 4734: 2376:the instructions were passed down from Kizzuwatna. 5545: 5171: 5098: 5064: 4840: 4393: 4366: 3471:. Teshub first hears about this new opponent from 2550:has proposed that a deity possibly designated as “ 1662:For uncertain reasons a trilingual edition of the 1283:, as indicated by one of the letters sent to king 1126: 836: 550:spellings of the name, but writings with not only 2661:’s in these reflecting strictly local tradition. 1914:representing a weather god in the inscription of 1473: 546:is a modern convention which reflects the common 11707: 10300: 7117: 5992: 5491: 3802:. It is also considered likely that the myth of 2379: 2250:was already considered a major sanctuary in the 562:are all attested in various scripts. Texts from 268:create rivers and springs. His high position in 11044:Revue d'Assyriologie et d'archéologie orientale 10671:La parola del passato: Rivista di studi antichi 10573:Schwemer, Daniel (2022). "Religion and Power". 9554:(1). GBPress- Gregorian Biblical Press: 18–28. 4190:The term Hana originally referred to partially 2038:The city is already attested in texts from the 1331:ŠA IM). Offering lists in some cases mention a 1234:). The latter role could also be attributed to 888:. This hypothesis was originally formulated by 701:), with an additional shortened form, TONITRUS- 397:The worship of Teshub is first attested in the 11403: 10726:. In Grafton, Anthony; Most, Glenn W. (eds.). 9480:"The West Hurrian Pantheon and Its Background" 9439:"Orality, Direct Speech and the Kumarbi Cycle" 3032:In the first millennium BCE in the kingdom of 2625:from the thirteenth century BCE indicate that 1183:tradition instead, with the weather god being 429:empire, the main site associated with him was 11142: 11050:. Presses Universitaires de France: 187–191. 10179:(in German). Wiesbaden: Harrassowitz Verlag. 9482:. In Collins, B. J.; Michalowski, P. (eds.). 3752:. It describes a period of time during which 2500: 1898:. The single oldest example is Teššop-šelag ( 1655:was seemingly recognized as a counterpart of 994:, “kingship”. A single text refers to him as 653:script the name was consistently rendered as 11015:. Warminster, England: Aris & Phillips. 4035:A reference to Teshub occurs in the tale of 3824:Teshub is one of the main characters in the 3248:. However, the composition is older, as the 2372:, but according to copies from the times of 1934:archives. In addition to examples from this 923:The two primary roles assigned to Teshub in 401:, with the early evidence including Hurrian 10962:"Tišpak, his seal, and the dragon mušḫuššu" 10690:Trémouille, Marie Claude (2018), "Teshub", 10244:. Atlanta: Society of Biblical Literature. 9825:. Gladbeck: Pewe-Verlag. pp. 189–206. 9799:. In Archi, Alfonso; Francia, Rita (eds.). 4030: 3487:’s heroic king, will himself work the plow. 2972:, thirteen unidentified deities and twelve 1735:Starting in the Middle Hittite period, the 1724:, Teshub was identified with the local god 1112:A distinct iconography is attested for the 11149: 11135: 11117:: CS1 maint: location missing publisher ( 11080: 10990: 10959: 10863: 10785: 10721: 10689: 10664: 10424: 10389: 10361:"Ein Hurriter wird geboren... und benannt" 9604: 9344: 9248: 9236: 9224: 9212: 9200: 9188: 9176: 9164: 9152: 9137: 9104: 9070: 9055: 9036: 9007: 8900: 8885: 8873: 8861: 8844: 8832: 8796: 8784: 8772: 8760: 8748: 8736: 8670: 8284: 8174: 8162: 8145: 8133: 8121: 8109: 8097: 8085: 8070: 8034: 8007: 7992: 7950: 7938: 7926: 7914: 7833: 7695: 7668: 7656: 7615: 7573: 6496: 6091: 6079: 6043: 5836: 5365: 5292: 4908: 4834: 4764: 4752: 4592: 3759: 1375:Teshub's chariot was pulled by two bulls, 1170:I summon him, Teššop, for the pure throne. 911:instead classifies the name of Tishpak as 295:, Teshub was born from the split skull of 48: 11055: 10832: 10760: 10730:. Cambridge: Cambridge University Press. 10527:Journal of Ancient Near Eastern Religions 10494:Journal of Ancient Near Eastern Religions 10201: 9987: 9643: 9515:Journal of Ancient Near Eastern Religions 7255: 7231: 7216: 6713: 4870: 4285:Originally Kili-Teshub; Shattiwaza was a 4125:to be another example of this phenomenon. 3883:In one of the fragments, Teshub asks the 3712:was another composition belonging to the 2665:does appear with frequency comparable to 2439:), which was located in the proximity of 1802:, as attested for example in a prayer of 1778:, full conflation of deities was rare in 1704:A hypostasis of the Luwian weather god, “ 1695: 1594:. The fact that he was invoked alongside 10572: 10553: 10520: 10484: 10455: 10061: 9878: 9611:Journal of the American Oriental Society 9383: 8248: 7561: 7525: 7513: 7489: 7477: 7393: 7345: 7243: 7204: 7144: 7129: 7057: 7045: 7033: 7016: 7004: 6980: 6950: 6935: 6904: 6892: 6880: 6868: 6832: 6776: 6764: 6737: 6725: 6701: 6689: 6653: 6629: 6598: 6574: 6553: 6523: 6462: 6450: 6375: 6363: 6339: 6234: 6222: 6186: 6157: 6118: 6106: 6067: 6055: 6031: 6004: 5980: 5965: 5932: 5920: 5908: 5896: 5872: 5860: 5848: 5768: 5756: 5741: 5729: 5717: 5676: 5467: 5440: 5428: 5353: 5268: 5256: 5165: 5126: 5092: 5058: 5041: 5020: 5005: 4993: 4927: 4800: 4788: 4776: 4728: 4713: 4681: 4669: 4657: 4645: 4633: 4621: 4609: 4569: 4552: 4525: 4513: 4476: 4461: 4446: 4431: 4419: 4387: 4328:were not influenced by Hurrian religion. 4194:inhabitants of the Middle Euphrates area 2467:asserted that a reference to “Teshub of 1837: 1699: 1477: 974:, “king”. The context in which the term 27:Hurrian weather god and king of the gods 11037: 11008: 10968:. Rotterdam Brookfield, VT: CRC Press. 10728:Canonical Texts and Scholarly Practices 10677:. Napoli: Gaetano Macchiaroli editore. 10648:Religions of Second Millennium Anatolia 10645: 10358: 10266: 10174: 10106: 10079: 9737: 9706: 9688: 9670: 9646:Karduniaš. Babylonia under the Kassites 9617:(1). American Oriental Society: 45–58. 9484:Beyond Hatti: a tribute to Gary Beckman 9419: 9395: 9371: 9356: 9332: 9296: 9284: 9125: 9087: 8972: 8960: 8948: 8936: 8924: 8721: 8694: 8682: 8658: 8646: 8634: 8622: 8607: 8595: 8583: 8568: 8556: 8544: 8517: 8505: 8493: 8478: 8466: 8442: 8427: 8415: 8403: 8386: 8374: 8359: 8347: 8335: 8323: 8311: 8225: 8213: 8058: 8046: 8019: 7980: 7965: 7887: 7875: 7860: 7848: 7761: 7746: 7734: 7722: 7707: 7644: 7632: 7585: 7465: 7441: 7429: 7417: 7405: 7381: 7357: 7333: 7321: 7306: 7294: 7105: 7093: 6965: 6916: 6508: 6394: 6297: 6285: 6273: 6261: 6249: 6210: 6198: 6174: 6142: 5884: 5824: 5807: 5783: 5637: 5610: 5598: 5583: 5524: 5455: 5404: 5377: 5280: 5241: 5153: 5138: 4969: 4946: 4889: 4856:sfn error: no target: CITEREFStol2011 ( 4360: 4320:However, western Luwian communities in 4117:Taracha argues that the replacement of 4078:A fragment of a Hurrian version of the 2787:”. During the reign of Muwatalli II in 2488:) might correspond to Tell Bandar Ḫān. 2346:was connected with the cult of Adad in 2093:, a text listing deities worshipped in 1910:’s reign. It is also presumed that the 1144:. The former was a deity received from 761: 14: 11708: 10904: 10866:"Piecing Together the Song of Release" 10462:(in German). Wiesbaden: Harrassowitz. 10327: 10239: 10220: 10147: 9982:(1). Walter de Gruyter GmbH: 148–157. 7549: 7537: 7453: 7192: 7180: 7168: 7156: 6538: 6481: 6438: 6421: 6406: 6351: 6324: 6312: 6130: 4698: 4540: 3972:Ebla, which occurred around 1600 BCE. 3934:gloriously shall your field(s) thrive. 3643: 1202:this interpretation is not plausible. 11156: 11130: 10742: 10599: 10367:(in German). Münster: Ugarit-Verlag. 9969: 9944: 9909: 9847: 9815: 9791: 9541: 9508: 9477: 9436: 9272: 9024: 8984: 8912: 8820: 8808: 8454: 8296: 8272: 8260: 8201: 8189: 7902: 7821: 7809: 7797: 7785: 7773: 7683: 7600: 7501: 7369: 7081: 7069: 6856: 6844: 6817: 6805: 6788: 6752: 6586: 6016: 5944: 5795: 5688: 5622: 5571: 5554: 5392: 5328: 5316: 5304: 5212: 5200: 5188: 5111: 5077: 4819: 4372: 3932:Your weaponry will beat the opponent, 3092: 2616: 2310:Kummanni and other Kizzuwatnean sites 2119: 1708:of the vineyard”, as depicted on the 841:It is agreed that Teshub's name is a 11207: 10626: 10556:"Wettergott(heiten) A. Philologisch" 10392:"The Song of the Sea (SA A-AB-BA SIR 10038:Geschichte der hethitischen Religion 10034: 10004: 9764: 9407: 9320: 9308: 9260: 8706: 7279: 7267: 6992: 6677: 6665: 6641: 6610: 5700: 5664: 5652: 5539: 5479: 5416: 5224: 4981: 4851: 4740: 4402: 3509: 3285:, who reigned in heaven before Anu. 3144:and a fragment focused on the deity 3004:Due to Hurrian influence on various 2676: 1308:, and her corresponding epithet was 978:was used was different from that of 10745:"Foreigners and Religion at Ugarit" 10698:The Encyclopedia of Ancient History 3937:If you (pl.) do not decree release, 3708:It has been proposed that the myth 2999: 2837:, Teshub of Šapinuwa and Teshub of 2721:attained a degree of importance in 2266:was later held in honor of Teshub. 2230:. In texts from this city from the 1569:traditions pertaining to Adad. The 1131: 938:The high status of weather gods in 750:, attested as an equivalent of the 24: 9856:. Wiesbaden: Harrassowitz Verlag. 3817: 3443: 3292:in Mesopotamia, where he consults 2681:Teshub was also worshipped by the 2447:, as early as during the reign of 1890:. He is first attested in Hurrian 1405:Hurrian offering lists, so-called 1136:Teshub was regarded as the son of 724:suggested it was derived from the 516:and the Hurrian adaptation of the 25: 11757: 10665:Trémouille, Marie-Claude (2000). 10269:"The god Eltara and the Theogony" 9913:The god Dagan in Bronze Age Syria 5504:Asher-Greve & Westenholz 2013 3927:to god-like (power) i shall exalt 3416: 2996:, rather than local inhabitants. 2811:Teshub was worshipped during the 2509:, a city located to the north of 2246:The temple of the weather god of 534:of the name Teshub are in use in 299:after he bit off the genitals of 10991:Wiggermann, Frans A. M. (1998), 10960:Wiggermann, Frans A. M. (1989). 10706:10.1002/9781444338386.wbeah30103 10577:. De Gruyter. pp. 355–418. 10304:Religion and Ideology in Assyria 10301:Pongratz-Leisten, Beate (2015). 9648:. De Gruyter. pp. 245–312. 4331: 4314: 4305: 4292: 4279: 4270: 4261: 4240: 4231: 4206: 4197: 4051:; also mentioned are a sun god ( 3996:in the Hittite version) and the 3660:, it has been proposed that the 3375: 2888:, well attested in such a role. 2455:indicate the city's rulers were 689:, the name could be rendered as 405:and in a royal inscription from 62:and their children and servants. 10993:"Naked goddess A. Philological" 10276:Studi micenei ed egeo-anatolici 10084:. Atlanta, GA: Scholars Press. 9742:. Atlanta, GA: Lockwood Press. 9429: 4184: 4167: 4150: 4141: 4128: 4111: 4098: 3584:with his siblings, Tašmišu and 2964:standing on a symbol of earth, 2960:, symbol of heaven held by two 2069:), as well as from Mariote and 1874:, similarly to deities such as 1127:Associations with other deities 837:Confirmed and disputed cognates 10882:10.5615/jcunestud.65.2013.0127 10833:van Soldt, Wilfred H. (2016). 9949:. Cambridge University Press. 3892:Release the sons of Igingalliš 3467:, a daughter of his ally, the 3363:An additional fragment of the 2513:and south or southwest of the 2361:. There is no indication that 1575:texts indicate that his bulls 1474:Syro-Mesopotamian weather gods 1364:) of Teshub in Old Babylonian 1347:While it has been argued that 1053: 884:regarded as the city deity of 13: 1: 10749:Studia Orientalia Electronica 10119:(2). Walter de Gruyter GmbH. 4344: 2380:Kaḫat and other Mitanni sites 2183:(Yorgantepe) and Kurruhanni ( 1862:Teshub was one of the oldest 1351:might have been the partner ( 251:, as well as the head of the 10997:Reallexikon der Assyriologie 10870:Journal of Cuneiform Studies 10736:10.1017/cbo9781316226728.009 10633:Reallexikon der Assyriologie 10560:Reallexikon der Assyriologie 10267:Polvani, Anna Maria (2008). 10227:Reallexikon der Assyriologie 10221:Kümmel, Hans Martin (1983), 10208:Reallexikon der Assyriologie 10113:Altorientalische Forschungen 10107:Hundley, Michael B. (2014). 10068:Reallexikon der Assyriologie 9976:Altorientalische Forschungen 9916:. Leiden Boston, MA: Brill. 9695:Reallexikon der Assyriologie 9677:Reallexikon der Assyriologie 9605:Bachvarova, Mary R. (2005). 9443:Altorientalische Forschungen 3939:the fate for Ebla is (this): 3923:For Ebla the fate is (this): 3921:If you (pl.) decree release, 3911:Megi, before you he stands. 3087: 1060:art of the ancient Near East 918: 7: 10923:10.13109/wdor.2018.48.2.330 10402:. Wiesbaden: Harrassowitz. 10202:Krebernik, Manfred (1998), 9885:Ugarit-Forschungen. Band 43 9879:Dijkstra, Meindert (2012). 9590:. Academic Press Fribourg. 9486:. Atlanta: Lockwood Press. 3896:release the captive, Purra, 2693:and brought it with him to 1846:in the form of a lion from 1422:followed by Anu), Kumarbi, 1090:. He is also depicted on a 626:, “brother”. In names from 10: 11762: 10804:10.13109/wdor.2012.42.1.23 10722:Tugendhaft, Aaron (2016). 10667:"La religione dei Hurriti" 10575:Handbook of Hittite Empire 10539:10.1163/156921208786182428 10506:10.1163/156921207783876404 10433:. Münster: Ugarit-Verlag. 10062:Herbordt, Suzanne (2016), 9887:. Münster: Ugarit Verlag. 9715:. Münster: Ugarit-Verlag. 3901:For Igingalliš three kings 3898:who has served nine kings. 2582:of Dagan analogous to KUR 2501:Other Hurrian attestations 2392:in the letters he sent to 2052:Te-šu-ba-am Ku-um-me-né-en 1833: 1470:or pre-Amorite tradition. 697:) or DEUSFORTIS-su-pa-sa ( 11668:Related systems of belief 11667: 11601: 11565: 11530: 11490: 11443: 11297: 11200: 11164: 11081:Yakubovich, Ilya (2010). 10786:van Dongen, Erik (2012). 10743:Válek, František (2021). 10583:10.1515/9783110661781-009 10554:Schwemer, Daniel (2016), 10521:Schwemer, Daniel (2008). 10485:Schwemer, Daniel (2007). 10456:Schwemer, Daniel (2001). 10396:). Thoughts on KUB 45.63" 10242:Ritual and cult at Ugarit 10010:Die hethitische Literatur 9955:10.1017/9781108648028.003 9654:10.1515/9781501503566-011 9527:10.1163/15692124-12341260 4300:weather god of Zippalanda 3925:you (pl.) decree release, 3872:The central theme of the 3828:, alternatively known as 2586:, attested in texts from 2414:ancient Egyptian religion 2314:Teshub was worshipped in 2254:texts, which predate the 2241: 1906:from the seventh year of 638:letters it is written as 229: 219: 209: 199: 189: 184: 169: 159: 141: 127: 122: 111: 103: 93: 67: 58:depicting Teshub (left), 47: 37: 32: 11491:Deified natural features 11038:Wilhelm, Gernot (2013). 11009:Wilhelm, Gernot (1989). 10864:von Dassow, Eva (2013). 10425:Rutherford, Ian (2011). 10390:Rutherford, Ian (2001). 10359:Richter, Thomas (2010). 4160:), and represent Luwian 4091: 4055:), a moon god (Kuzina), 4031:Tales about human heroes 3350:Hurrian primeval deities 2864:instead referred to the 1987: 1850:with the inscription of 1631:, the senior god in the 1268:Joan Goodnick Westenholz 859:Hurro-Urartian languages 11187:List of Hurrian deities 10700:, Wiley, pp. 1–2, 10646:Taracha, Piotr (2009). 10600:Smith, Mark S. (1994). 10240:Pardee, Dennis (2002). 10080:Hoffner, Harry (1998). 10035:Haas, Volkert (2015) . 9970:Görke, Susanne (2022). 9542:Archi, Alfonso (2015). 9509:Archi, Alfonso (2014). 9478:Archi, Alfonso (2013). 9437:Archi, Alfonso (2009). 3943:I shall come upon you. 3909:and now, for the tenth, 3760:Comparative scholarship 3013:(“hurling lightning”), 2302:inscriptions, Hadad in 2019:, in the valley of the 1938:, a few are known from 1743:. The character of the 525: 190:Mesopotamian equivalent 10839:Etudes ougaritiques IV 10328:Radner, Karen (2012). 10175:Klinger, Jörg (1996). 10125:10.1515/aofo-2014-0014 9989:10.1515/aofo-2022-0011 9848:Dietz, Albert (2020). 9816:Dietz, Albert (2019). 9765:Buck, Mary E. (2019). 9738:Beckman, Gary (2019). 9707:Beckman, Gary (2011). 9689:Beckman, Gary (2005), 9671:Beckman, Gary (1997), 9455:10.1524/aofo.2009.0012 3946: 3914: 3863: 3683:A text related to the 3637: 3566: 3538: 3489: 3279: 3085: 2974:gods of the underworld 2807:, during the reign of 1859: 1790:, who corresponded to 1713: 1696:Anatolian weather gods 1639:, god of the sea, the 1608:Middle Assyrian period 1483: 1172: 433:in northern Syria. In 351:and the mountain gods 11690:Mesopotamian religion 11531:Other mythical beings 11057:10.3917/assy.107.0187 10905:Weeden, Mark (2018). 10627:Stol, Marten (2014), 10500:(2). Brill: 121–168. 10018:10.1515/9783110193794 10012:. Walter de Gruyter. 9910:Feliu, Lluís (2003). 9792:Corti, Carlo (2007). 9740:The Hittite Gilgamesh 9521:(2). Brill: 141–163. 7118:Pongratz-Leisten 2015 5993:Pongratz-Leisten 2015 5492:Pongratz-Leisten 2015 4106:Old Babylonian period 3918: 3889: 3851: 3623: 3558: 3533: 3481: 3267: 3077: 2795:(“of salvation”) and 2445:Old Babylonian period 2104:interpretatio assyria 2040:Old Babylonian period 1841: 1800:Sun goddess of Arinna 1703: 1500:Old Babylonian period 1481: 1164: 1114:weather god of Aleppo 998:, “god of the gods”. 447:weather god of Aleppo 441:he was worshipped in 11736:Sky and weather gods 11325:Goddess of the Night 11230:Hutena and Hutellura 10911:Die Welt des Orients 10792:Die Welt des Orients 10762:10.23993/store.88230 3208:during the reign of 3021:(“mountainous”) and 2562:, often interpreted 2338:and in the north of 2286:reached Kizzuwatna. 2116:and his successors. 2109:interpretatio graeca 1668:Mesopotamian goddess 1386:, he is replaced by 952:southern Mesopotamia 808:Northern Mesopotamia 762:Logographic writings 274:northern Mesopotamia 11411:Ninatta and Kulitta 11165:General information 10336:. Leuven: Peeters. 9386:, pp. 456–457. 9359:, pp. 188–189. 9347:, pp. 156–157. 9203:, pp. 128–129. 9191:, pp. 129–130. 9167:, pp. 152–153. 8963:, pp. 617–618. 8888:, pp. 218–219. 8835:, pp. 217–218. 8775:, pp. 604–605. 8263:, pp. 217–218. 7647:, pp. 623–624. 7564:, pp. 167–168. 7516:, pp. 571–572. 7504:, pp. 153–155. 7492:, pp. 102–103. 7348:, pp. 165–166. 7246:, pp. 531–532. 7132:, pp. 546–547. 7072:, pp. 105–106. 6953:, pp. 461–462. 6907:, pp. 255–256. 6883:, pp. 245–246. 6779:, pp. 464–465. 6704:, pp. 467–474. 6656:, pp. 474–475. 6366:, pp. 444–445. 6354:, pp. 352–353. 6201:, pp. 188–189. 6145:, pp. 119–120. 6133:, pp. 271–272. 5947:, pp. 293–294. 5923:, pp. 449–450. 5851:, pp. 131–132. 5810:, pp. 118–119. 5771:, pp. 154–155. 5667:, pp. 313–314. 5470:, pp. 460–461. 5319:, pp. 193–194. 5203:, pp. 156–157. 5168:, pp. 445–446. 4791:, pp. 144–145. 4767:, pp. 123–124. 4684:, pp. 463–464. 4648:, pp. 123–124. 4624:, pp. 130–131. 3693:Astarte and the Sea 3644:Other related texts 3617:, Upelluri and the 3504:Ninatta and Kulitta 2934:Ninatta and Kulitta 2300:hieroglyphic Luwian 2226:sites, for example 2083:Neo-Assyrian period 2027:, but according to 1999:: Kummu or Kummum, 1624:Mediterranean coast 1262:, with the goddess 1191:, but according to 986:, “great king” and 651:Ugaritic alphabetic 630:it was rendered as 544:voiceless sibilants 383:he also influenced 230:Urartian equivalent 200:Ugaritic equivalent 10533:(1). Brill: 1–44. 5625:, p. p=12-13. 3941:on the seventh day 3905:for Ebla six kings 3238:Kingship in Heaven 3192:locations such as 3093:Teshub and Kumarbi 2741:, logographically 2617:Ugaritic reception 2554:of the Hurrians” ( 2120:Kingdom of Arrapha 1860: 1714: 1553:was influenced by 1484: 687:Luwian hieroglyphs 492:, the stone giant 210:Hittite equivalent 115:chariot pulled by 11746:Kings of the gods 11703: 11702: 11695:Ugaritic religion 11602:Religious centers 11561: 11560: 11526: 11525: 11486: 11485: 11439: 11438: 11293: 11292: 11158:Hurrian mythology 11096:978-3-447-06119-3 11022:978-0-85668-442-5 10975:978-90-6191-866-0 10848:978-90-429-3439-9 10611:978-90-04-09995-1 10604:. Leiden: Brill. 10469:978-3-447-04456-1 10440:978-3-86835-063-0 10374:978-3-86835-034-0 10343:978-90-429-2438-3 10314:978-1-61451-426-8 10251:978-90-04-12657-2 10048:978-90-04-29394-6 10027:978-3-11-018877-6 9894:978-3-86835-086-9 9863:978-3-447-19965-0 9832:978-3-935012-36-2 9776:978-90-04-41511-9 9769:. Boston: Brill. 9749:978-1-948488-07-5 9722:978-3-86835-063-0 9597:978-3-7278-1738-0 9493:978-1-937040-11-6 9449:(2). De Gruyter. 9287:, pp. 72–73. 9215:, pp. 54–55. 8697:, pp. 64–65. 8673:, pp. 35–36. 8661:, pp. 63–64. 8637:, pp. 62–63. 8598:, pp. 60–61. 8571:, pp. 59–60. 8508:, pp. 55–56. 8481:, pp. 56–57. 8430:, pp. 54–55. 8418:, pp. 53–54. 8389:, pp. 51–52. 8362:, pp. 50–51. 8350:, pp. 49–50. 8326:, pp. 48–49. 8216:, pp. 46–47. 8124:, pp. 61–62. 8100:, pp. 67–68. 8022:, pp. 30–31. 7995:, pp. 48–49. 7953:, pp. 74–75. 7917:, pp. 44–46. 7890:, pp. 28–29. 7863:, pp. 27–28. 7698:, pp. 30–31. 7444:, pp. 92–93. 7420:, pp. 96–97. 7384:, pp. 84–85. 6378:, pp. 82–83. 6300:, pp. 91–92. 6225:, pp. 22–23. 6058:, pp. 13–14. 5786:, pp. 94–95. 5613:, pp. 50–51. 5380:, pp. 27–29. 5141:, pp. 29–30. 4555:, pp. 83–84. 4081:Epic of Gilgamesh 3718:Song of Emergence 3674:Song of Emergence 3658:Song of Ullikummi 3574:Sun god of Heaven 3550:Song of Emergence 3511:Song of Ullikummi 3365:Song of Emergence 3258:Song of Emergence 3242:Song of Emergence 3221:Song of Emergence 3111:Song of Emergence 2685:. However, while 2677:Hittite reception 2599:Tiglath-Pileser I 2595:Tukulti-Ninurta I 2336:Upper Mesopotamia 2192:texts, including 2089:in the so-called 2056:Semitic languages 1928:Upper Mesopotamia 1633:Ugaritic pantheon 1508:Semitic languages 1492:Upper Mesopotamia 1209:also states that 1207:Song of Emergence 1187:and the moon god 1155:Song of Emergence 940:Upper Mesopotamia 902:Manfred Krebernik 890:Thorkild Jacobsen 863:Urartian pantheon 795:Semitic languages 779:ancient Near East 519:Epic of Gilgamesh 293:Song of Emergence 239: 238: 220:Luwian equivalent 98:weather phenomena 68:Major cult center 16:(Redirected from 11753: 11726:Ugaritic deities 11680:Hittite religion 11675:Eblaite religion 11538:Earth and Heaven 11488: 11487: 11445:Primeval deities 11441: 11440: 11401: 11400: 11295: 11294: 11205: 11204: 11182:Hurrian religion 11177:Hurrian language 11151: 11144: 11137: 11128: 11127: 11122: 11116: 11108: 11077: 11059: 11034: 11005: 11004: 11003: 10987: 10956: 10954: 10953: 10901: 10860: 10829: 10827: 10826: 10782: 10764: 10739: 10718: 10686: 10661: 10642: 10641: 10640: 10623: 10596: 10569: 10568: 10567: 10550: 10517: 10491: 10481: 10452: 10421: 10386: 10355: 10324: 10322: 10321: 10297: 10295: 10294: 10273: 10263: 10236: 10235: 10234: 10217: 10216: 10215: 10198: 10171: 10144: 10103: 10076: 10075: 10074: 10058: 10056: 10055: 10031: 10001: 9991: 9966: 9941: 9939: 9938: 9906: 9875: 9844: 9812: 9798: 9788: 9761: 9734: 9703: 9702: 9701: 9685: 9684: 9683: 9667: 9640: 9638: 9637: 9601: 9589: 9577: 9575: 9574: 9538: 9505: 9474: 9423: 9417: 9411: 9405: 9399: 9393: 9387: 9381: 9375: 9369: 9360: 9354: 9348: 9342: 9336: 9330: 9324: 9318: 9312: 9306: 9300: 9294: 9288: 9282: 9276: 9270: 9264: 9258: 9252: 9246: 9240: 9234: 9228: 9222: 9216: 9210: 9204: 9198: 9192: 9186: 9180: 9174: 9168: 9162: 9156: 9150: 9141: 9135: 9129: 9123: 9108: 9102: 9091: 9085: 9074: 9068: 9059: 9053: 9040: 9034: 9028: 9022: 9011: 9005: 8988: 8982: 8976: 8970: 8964: 8958: 8952: 8946: 8940: 8934: 8928: 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5674: 5668: 5662: 5656: 5650: 5641: 5635: 5626: 5620: 5614: 5608: 5602: 5596: 5587: 5581: 5575: 5569: 5558: 5552: 5543: 5537: 5528: 5522: 5507: 5501: 5495: 5489: 5483: 5477: 5471: 5465: 5459: 5453: 5444: 5438: 5432: 5426: 5420: 5414: 5408: 5402: 5396: 5390: 5381: 5375: 5369: 5363: 5357: 5351: 5332: 5326: 5320: 5314: 5308: 5302: 5296: 5290: 5284: 5278: 5272: 5266: 5260: 5254: 5245: 5239: 5228: 5222: 5216: 5210: 5204: 5198: 5192: 5186: 5169: 5163: 5157: 5151: 5142: 5136: 5130: 5124: 5115: 5109: 5096: 5090: 5081: 5075: 5062: 5056: 5045: 5039: 5024: 5018: 5009: 5003: 4997: 4991: 4985: 4979: 4973: 4967: 4950: 4944: 4931: 4925: 4912: 4906: 4893: 4887: 4874: 4868: 4862: 4861: 4849: 4838: 4832: 4823: 4817: 4804: 4798: 4792: 4786: 4780: 4774: 4768: 4762: 4756: 4750: 4744: 4738: 4732: 4726: 4717: 4711: 4702: 4696: 4685: 4679: 4673: 4667: 4661: 4655: 4649: 4643: 4637: 4631: 4625: 4619: 4613: 4607: 4596: 4590: 4573: 4567: 4556: 4550: 4544: 4538: 4529: 4523: 4517: 4511: 4480: 4474: 4465: 4459: 4450: 4444: 4435: 4429: 4423: 4417: 4406: 4400: 4391: 4385: 4376: 4370: 4364: 4358: 4338: 4335: 4329: 4318: 4312: 4309: 4303: 4296: 4290: 4283: 4277: 4274: 4268: 4265: 4259: 4244: 4238: 4235: 4229: 4210: 4204: 4201: 4195: 4188: 4182: 4171: 4165: 4154: 4148: 4145: 4139: 4132: 4126: 4115: 4109: 4102: 4010: 3998:primeval deities 3790:’” known across 3726:primeval deities 3710:Ea and the Beast 3619:primeval deities 3466: 3142:Ea and the Beast 3000:Luwian reception 2914: 2887: 2847: 2821: 2782: 2723:Hittite religion 2530:Sinjar Mountains 2424:, Uḫušumāni and 2318:in the north of 2210:theophoric names 2091:Götteradressbuch 1892:theophoric names 1872:Zagros Mountains 1780:Hittite religion 1664:Weidner god list 1593: 1555:Hurrian religion 1456:earth and heaven 1416: 1368:, as well as in 1362: 1227: 1201: 1150:Hurrian religion 1132:Family and court 1122: 1040:theophoric names 1036: 1025: 1013:Hurrian pantheon 1010: 933:king of the gods 927:were those of a 925:Hurrian religion 910: 882:Mesopotamian god 867:Hurrian religion 741: 668: 660: 608:theophoric names 486:king of the gods 466:Hittite religion 455: 437:in southeastern 403:theophoric names 366: 270:Hurrian religion 253:Hurrian pantheon 52: 41:king of the gods 30: 29: 21: 11761: 11760: 11756: 11755: 11754: 11752: 11751: 11750: 11721:Hittite deities 11716:Hurrian deities 11706: 11705: 11704: 11699: 11685:Luwian religion 11663: 11597: 11557: 11522: 11513:Namni and Ḫazzi 11482: 11435: 11404:Servant deities 11399: 11289: 11196: 11160: 11155: 11125: 11110: 11109: 11097: 11023: 11001: 10999: 10976: 10951: 10949: 10849: 10824: 10822: 10716: 10658: 10638: 10636: 10612: 10593: 10565: 10563: 10489: 10470: 10441: 10410: 10395: 10375: 10344: 10319: 10317: 10315: 10292: 10290: 10271: 10252: 10232: 10230: 10213: 10211: 10187: 10160: 10092: 10072: 10070: 10053: 10051: 10049: 10028: 9936: 9934: 9924: 9895: 9864: 9833: 9796: 9777: 9750: 9723: 9699: 9697: 9681: 9679: 9664: 9635: 9633: 9598: 9587: 9572: 9570: 9494: 9432: 9427: 9426: 9418: 9414: 9406: 9402: 9394: 9390: 9382: 9378: 9370: 9363: 9355: 9351: 9345:von Dassow 2013 9343: 9339: 9331: 9327: 9319: 9315: 9307: 9303: 9295: 9291: 9283: 9279: 9271: 9267: 9259: 9255: 9249:von Dassow 2013 9247: 9243: 9237:von Dassow 2013 9235: 9231: 9225:Bachvarova 2005 9223: 9219: 9213:Bachvarova 2005 9211: 9207: 9201:von Dassow 2013 9199: 9195: 9189:von Dassow 2013 9187: 9183: 9177:von Dassow 2013 9175: 9171: 9165:von Dassow 2013 9163: 9159: 9153:von Dassow 2013 9151: 9144: 9138:von Dassow 2013 9136: 9132: 9124: 9111: 9105:von Dassow 2013 9103: 9094: 9086: 9077: 9071:von Dassow 2013 9069: 9062: 9056:von Dassow 2013 9054: 9043: 9037:von Dassow 2013 9035: 9031: 9023: 9014: 9008:von Dassow 2013 9006: 8991: 8983: 8979: 8971: 8967: 8959: 8955: 8947: 8943: 8935: 8931: 8923: 8919: 8911: 8907: 8901:Rutherford 2011 8899: 8892: 8886:Rutherford 2011 8884: 8880: 8874:Rutherford 2011 8872: 8868: 8862:Rutherford 2011 8860: 8851: 8845:Rutherford 2011 8843: 8839: 8833:Rutherford 2011 8831: 8827: 8819: 8815: 8807: 8803: 8797:Rutherford 2001 8795: 8791: 8785:Rutherford 2001 8783: 8779: 8773:Rutherford 2001 8771: 8767: 8761:Rutherford 2001 8759: 8755: 8749:Rutherford 2001 8747: 8743: 8737:Rutherford 2001 8735: 8728: 8720: 8713: 8705: 8701: 8693: 8689: 8681: 8677: 8671:van Dongen 2012 8669: 8665: 8657: 8653: 8645: 8641: 8633: 8629: 8621: 8614: 8606: 8602: 8594: 8590: 8582: 8575: 8567: 8563: 8555: 8551: 8543: 8524: 8516: 8512: 8504: 8500: 8492: 8485: 8477: 8473: 8465: 8461: 8453: 8449: 8441: 8434: 8426: 8422: 8414: 8410: 8402: 8393: 8385: 8381: 8373: 8366: 8358: 8354: 8346: 8342: 8334: 8330: 8322: 8318: 8310: 8303: 8295: 8291: 8285:Rutherford 2001 8283: 8279: 8271: 8267: 8259: 8255: 8247: 8232: 8224: 8220: 8212: 8208: 8200: 8196: 8188: 8181: 8175:van Dongen 2012 8173: 8169: 8163:van Dongen 2012 8161: 8152: 8146:van Dongen 2012 8144: 8140: 8134:van Dongen 2012 8132: 8128: 8122:van Dongen 2012 8120: 8116: 8110:van Dongen 2012 8108: 8104: 8098:van Dongen 2012 8096: 8092: 8086:van Dongen 2012 8084: 8077: 8071:van Dongen 2012 8069: 8065: 8057: 8053: 8045: 8041: 8035:van Dongen 2012 8033: 8026: 8018: 8014: 8008:van Dongen 2012 8006: 7999: 7993:van Dongen 2012 7991: 7987: 7979: 7972: 7964: 7957: 7951:van Dongen 2012 7949: 7945: 7939:van Dongen 2012 7937: 7933: 7927:van Dongen 2012 7925: 7921: 7915:van Dongen 2012 7913: 7909: 7901: 7894: 7886: 7882: 7874: 7867: 7859: 7855: 7847: 7840: 7834:van Dongen 2012 7832: 7828: 7820: 7816: 7808: 7804: 7796: 7792: 7784: 7780: 7772: 7768: 7760: 7753: 7745: 7741: 7733: 7729: 7721: 7714: 7706: 7702: 7696:van Dongen 2012 7694: 7690: 7682: 7675: 7669:van Dongen 2012 7667: 7663: 7657:Rutherford 2001 7655: 7651: 7643: 7639: 7631: 7622: 7616:van Dongen 2012 7614: 7607: 7599: 7592: 7584: 7580: 7574:Yakubovich 2010 7572: 7568: 7560: 7556: 7548: 7544: 7536: 7532: 7524: 7520: 7512: 7508: 7500: 7496: 7488: 7484: 7476: 7472: 7464: 7460: 7452: 7448: 7440: 7436: 7428: 7424: 7416: 7412: 7404: 7400: 7392: 7388: 7380: 7376: 7368: 7364: 7356: 7352: 7344: 7340: 7332: 7328: 7320: 7313: 7305: 7301: 7293: 7286: 7278: 7274: 7266: 7262: 7254: 7250: 7242: 7238: 7230: 7223: 7215: 7211: 7203: 7199: 7191: 7187: 7179: 7175: 7167: 7163: 7155: 7151: 7143: 7136: 7128: 7124: 7116: 7112: 7104: 7100: 7092: 7088: 7080: 7076: 7068: 7064: 7056: 7052: 7044: 7040: 7032: 7023: 7015: 7011: 7003: 6999: 6991: 6987: 6979: 6972: 6964: 6957: 6949: 6942: 6934: 6923: 6915: 6911: 6903: 6899: 6891: 6887: 6879: 6875: 6867: 6863: 6855: 6851: 6843: 6839: 6831: 6824: 6816: 6812: 6804: 6795: 6787: 6783: 6775: 6771: 6763: 6759: 6751: 6744: 6736: 6732: 6724: 6720: 6712: 6708: 6700: 6696: 6688: 6684: 6676: 6672: 6664: 6660: 6652: 6648: 6640: 6636: 6628: 6617: 6609: 6605: 6597: 6593: 6585: 6581: 6573: 6560: 6552: 6545: 6537: 6530: 6522: 6515: 6507: 6503: 6497:Trémouille 2000 6495: 6488: 6480: 6469: 6461: 6457: 6449: 6445: 6437: 6428: 6420: 6413: 6405: 6401: 6393: 6382: 6374: 6370: 6362: 6358: 6350: 6346: 6338: 6331: 6323: 6319: 6311: 6304: 6296: 6292: 6284: 6280: 6272: 6268: 6260: 6256: 6248: 6241: 6233: 6229: 6221: 6217: 6209: 6205: 6197: 6193: 6185: 6181: 6173: 6164: 6156: 6149: 6141: 6137: 6129: 6125: 6117: 6113: 6105: 6098: 6092:Tugendhaft 2016 6090: 6086: 6080:Tugendhaft 2016 6078: 6074: 6066: 6062: 6054: 6050: 6044:Rutherford 2001 6042: 6038: 6030: 6023: 6015: 6011: 6007:, pp. 8–9. 6003: 5999: 5991: 5987: 5979: 5972: 5964: 5951: 5943: 5939: 5931: 5927: 5919: 5915: 5907: 5903: 5895: 5891: 5887:, pp. 1–2. 5883: 5879: 5871: 5867: 5863:, pp. 3–4. 5859: 5855: 5847: 5843: 5837:van Dongen 2012 5835: 5831: 5823: 5814: 5806: 5802: 5794: 5790: 5782: 5775: 5767: 5763: 5755: 5748: 5740: 5736: 5732:, pp. 6–7. 5728: 5724: 5716: 5707: 5699: 5695: 5687: 5683: 5675: 5671: 5663: 5659: 5651: 5644: 5636: 5629: 5621: 5617: 5609: 5605: 5597: 5590: 5582: 5578: 5570: 5561: 5553: 5546: 5538: 5531: 5523: 5510: 5502: 5498: 5490: 5486: 5478: 5474: 5466: 5462: 5454: 5447: 5443:, pp. 4–5. 5439: 5435: 5427: 5423: 5415: 5411: 5403: 5399: 5391: 5384: 5376: 5372: 5366:van Dongen 2012 5364: 5360: 5352: 5335: 5327: 5323: 5315: 5311: 5303: 5299: 5293:Wiggermann 1998 5291: 5287: 5279: 5275: 5267: 5263: 5255: 5248: 5240: 5231: 5223: 5219: 5211: 5207: 5199: 5195: 5187: 5172: 5164: 5160: 5152: 5145: 5137: 5133: 5125: 5118: 5110: 5099: 5091: 5084: 5076: 5065: 5057: 5048: 5040: 5027: 5019: 5012: 5004: 5000: 4992: 4988: 4980: 4976: 4968: 4953: 4945: 4934: 4926: 4915: 4909:Trémouille 2018 4907: 4896: 4888: 4877: 4869: 4865: 4855: 4850: 4841: 4835:Wiggermann 1989 4833: 4826: 4818: 4807: 4799: 4795: 4787: 4783: 4775: 4771: 4765:Trémouille 2000 4763: 4759: 4753:Trémouille 2000 4751: 4747: 4739: 4735: 4727: 4720: 4712: 4705: 4697: 4688: 4680: 4676: 4668: 4664: 4656: 4652: 4644: 4640: 4632: 4628: 4620: 4616: 4608: 4599: 4593:Trémouille 2018 4591: 4576: 4568: 4559: 4551: 4547: 4539: 4532: 4524: 4520: 4512: 4483: 4475: 4468: 4460: 4453: 4445: 4438: 4430: 4426: 4418: 4409: 4401: 4394: 4386: 4379: 4371: 4367: 4359: 4352: 4347: 4342: 4341: 4336: 4332: 4319: 4315: 4310: 4306: 4297: 4293: 4284: 4280: 4275: 4271: 4266: 4262: 4245: 4241: 4236: 4232: 4211: 4207: 4202: 4198: 4189: 4185: 4172: 4168: 4155: 4151: 4146: 4142: 4133: 4129: 4116: 4112: 4103: 4099: 4094: 4039:. According to 4033: 4025:Song of Release 4004: 3945: 3942: 3940: 3938: 3936: 3935: 3933: 3931: 3930: 3928: 3926: 3924: 3922: 3913: 3910: 3908: 3906: 3904: 3902: 3900: 3899: 3897: 3895: 3893: 3874:Song of Release 3838:Song of Release 3830:Epic of Freeing 3826:Song of Release 3822: 3819:Song of Release 3766:Greek mythology 3762: 3743:Song of Ḫedammu 3703:Namni and Ḫazzi 3685:Song of the Sea 3670:Song of Ḫedammu 3662:Song of the Sea 3654:Song of Ḫedammu 3650:personified sea 3646: 3526:Song of Ḫedammu 3514: 3469:personified sea 3460: 3448: 3445:Song of Ḫedammu 3421: 3380: 3346: 3342: 3234:Song of Kumarbi 3229: 3225:Song of Kumarbi 3187:, according to 3137:Song of the Sea 3095: 3090: 3002: 2908: 2881: 2852:(“mighty”) and 2841: 2815: 2785:Queen of Katapa 2776: 2679: 2627:Hurrian deities 2619: 2503: 2490:Middle Assyrian 2382: 2312: 2277:in the west to 2256:Sargonic period 2244: 2122: 2071:Middle Assyrian 1990: 1900:te-šup-še-la-aḫ 1864:Hurrian deities 1836: 1698: 1587: 1547:Akkadian period 1476: 1410: 1396:Namni and Ḫazzi 1356: 1221: 1195: 1134: 1129: 1116: 1088:Namni and Ḫazzi 1056: 1030: 1028:Daniel Schwemer 1019: 1004: 921: 904: 855:language family 839: 764: 735: 733:Daniel Schwemer 640:te-eš-šu-ub-bá- 595: 587: 528: 506:Song of Release 498:personified sea 470:Luwian religion 449: 360: 353:Namni and Ḫazzi 327:. His wife was 63: 43: 28: 23: 22: 15: 12: 11: 5: 11759: 11749: 11748: 11743: 11738: 11733: 11728: 11723: 11718: 11701: 11700: 11698: 11697: 11692: 11687: 11682: 11677: 11671: 11669: 11665: 11664: 11662: 11661: 11656: 11651: 11646: 11641: 11636: 11631: 11626: 11621: 11616: 11611: 11605: 11603: 11599: 11598: 11596: 11595: 11590: 11585: 11580: 11575: 11569: 11567: 11563: 11562: 11559: 11558: 11556: 11555: 11550: 11545: 11540: 11534: 11532: 11528: 11527: 11524: 11523: 11521: 11520: 11515: 11510: 11505: 11500: 11494: 11492: 11484: 11483: 11481: 11480: 11475: 11470: 11465: 11460: 11455: 11449: 11447: 11437: 11436: 11434: 11433: 11428: 11423: 11418: 11416:Šeri and Ḫurri 11413: 11407: 11405: 11398: 11397: 11392: 11387: 11382: 11377: 11372: 11367: 11362: 11357: 11352: 11347: 11342: 11337: 11332: 11327: 11322: 11317: 11312: 11307: 11301: 11299: 11291: 11290: 11288: 11287: 11282: 11277: 11272: 11267: 11262: 11257: 11252: 11247: 11242: 11237: 11232: 11227: 11222: 11217: 11211: 11209: 11202: 11198: 11197: 11195: 11194: 11189: 11184: 11179: 11174: 11168: 11166: 11162: 11161: 11154: 11153: 11146: 11139: 11131: 11124: 11123: 11095: 11078: 11035: 11021: 11006: 10988: 10974: 10957: 10902: 10861: 10847: 10830: 10783: 10740: 10719: 10714: 10687: 10673:(in Italian). 10662: 10657:978-3447058858 10656: 10643: 10624: 10610: 10597: 10591: 10570: 10551: 10518: 10482: 10468: 10453: 10439: 10422: 10408: 10393: 10387: 10373: 10356: 10342: 10325: 10313: 10298: 10282:(1): 617–624. 10264: 10250: 10237: 10218: 10199: 10185: 10172: 10158: 10145: 10104: 10090: 10077: 10059: 10047: 10032: 10026: 10002: 9967: 9942: 9922: 9907: 9893: 9876: 9862: 9845: 9831: 9813: 9789: 9775: 9762: 9748: 9735: 9721: 9704: 9686: 9668: 9662: 9641: 9602: 9596: 9578: 9539: 9506: 9492: 9475: 9433: 9431: 9428: 9425: 9424: 9412: 9410:, p. 198. 9400: 9398:, p. 572. 9388: 9376: 9361: 9349: 9337: 9335:, p. 189. 9325: 9323:, p. 181. 9313: 9311:, p. 336. 9301: 9299:, p. 191. 9289: 9277: 9265: 9263:, p. 179. 9253: 9251:, p. 159. 9241: 9239:, p. 156. 9229: 9217: 9205: 9193: 9181: 9179:, p. 153. 9169: 9157: 9155:, p. 134. 9142: 9140:, p. 155. 9130: 9128:, p. 188. 9109: 9107:, p. 133. 9092: 9090:, p. 187. 9075: 9073:, p. 130. 9060: 9058:, p. 129. 9041: 9039:, p. 127. 9029: 9012: 9010:, p. 128. 8989: 8977: 8975:, p. 618. 8965: 8953: 8951:, p. 617. 8941: 8929: 8927:, p. 567. 8917: 8905: 8903:, p. 222. 8890: 8878: 8876:, p. 217. 8866: 8864:, p. 218. 8849: 8847:, p. 219. 8837: 8825: 8823:, p. 220. 8813: 8811:, p. 219. 8801: 8799:, p. 603. 8789: 8787:, p. 605. 8777: 8765: 8763:, p. 601. 8753: 8751:, p. 599. 8741: 8739:, p. 602. 8726: 8711: 8709:, p. 163. 8699: 8687: 8675: 8663: 8651: 8639: 8627: 8612: 8600: 8588: 8573: 8561: 8559:, p. 127. 8549: 8522: 8510: 8498: 8483: 8471: 8469:, p. 623. 8459: 8457:, p. 222. 8447: 8445:, p. 622. 8432: 8420: 8408: 8391: 8379: 8364: 8352: 8340: 8328: 8316: 8301: 8299:, p. 215. 8289: 8287:, p. 600. 8277: 8275:, p. 218. 8265: 8253: 8230: 8218: 8206: 8204:, p. 216. 8194: 8192:, p. 217. 8179: 8167: 8150: 8138: 8126: 8114: 8102: 8090: 8075: 8063: 8051: 8039: 8024: 8012: 7997: 7985: 7970: 7955: 7943: 7931: 7919: 7907: 7892: 7880: 7865: 7853: 7838: 7826: 7814: 7802: 7790: 7788:, p. 109. 7778: 7766: 7764:, p. 565. 7751: 7749:, p. 313. 7739: 7727: 7725:, p. 570. 7712: 7700: 7688: 7686:, p. 214. 7673: 7661: 7659:, p. 604. 7649: 7637: 7620: 7605: 7603:, p. 120. 7590: 7588:, p. 569. 7578: 7576:, p. 392. 7566: 7554: 7552:, p. 289. 7542: 7540:, p. 213. 7530: 7528:, p. 570. 7518: 7506: 7494: 7482: 7480:, p. 369. 7470: 7468:, p. 311. 7458: 7456:, p. 223. 7446: 7434: 7432:, p. 102. 7422: 7410: 7398: 7396:, p. 490. 7386: 7374: 7372:, p. 196. 7362: 7360:, p. 137. 7350: 7338: 7336:, p. 132. 7326: 7311: 7299: 7297:, p. 122. 7284: 7282:, p. 265. 7272: 7270:, p. 253. 7260: 7256:van Soldt 2016 7248: 7236: 7234:, p. 102. 7232:van Soldt 2016 7221: 7219:, p. 100. 7217:van Soldt 2016 7209: 7207:, p. 531. 7197: 7185: 7173: 7161: 7149: 7147:, p. 547. 7134: 7122: 7120:, p. 163. 7110: 7098: 7086: 7084:, p. 107. 7074: 7062: 7060:, p. 271. 7050: 7048:, p. 268. 7038: 7036:, p. 276. 7021: 7019:, p. 578. 7009: 7007:, p. 543. 6997: 6995:, p. 543. 6985: 6983:, p. 273. 6970: 6955: 6940: 6938:, p. 462. 6921: 6919:, p. 138. 6909: 6897: 6895:, p. 254. 6885: 6873: 6871:, p. 250. 6861: 6859:, p. 152. 6849: 6847:, p. 148. 6837: 6835:, p. 167. 6822: 6820:, p. 198. 6810: 6793: 6781: 6769: 6767:, p. 521. 6757: 6742: 6730: 6718: 6716:, p. 310. 6714:Bartelmus 2017 6706: 6694: 6692:, p. 474. 6682: 6680:, p. 545. 6670: 6668:, p. 346. 6658: 6646: 6634: 6632:, p. 466. 6615: 6613:, p. 544. 6603: 6601:, p. 267. 6591: 6579: 6577:, p. 463. 6558: 6556:, p. 141. 6543: 6541:, p. 257. 6528: 6526:, p. 589. 6513: 6511:, p. 507. 6501: 6499:, p. 148. 6486: 6484:, p. 256. 6467: 6465:, p. 301. 6455: 6453:, p. 165. 6443: 6441:, p. 255. 6426: 6424:, p. 335. 6411: 6409:, p. 245. 6399: 6380: 6368: 6356: 6344: 6342:, p. 161. 6329: 6327:, p. 220. 6317: 6315:, p. 272. 6302: 6290: 6278: 6266: 6254: 6252:, p. 108. 6239: 6227: 6215: 6213:, p. 309. 6203: 6191: 6179: 6162: 6147: 6135: 6123: 6121:, p. 552. 6111: 6096: 6094:, p. 181. 6084: 6082:, p. 179. 6072: 6070:, p. 505. 6060: 6048: 6046:, p. 606. 6036: 6021: 6009: 5997: 5995:, p. 159. 5985: 5983:, p. 581. 5970: 5949: 5937: 5935:, p. 156. 5925: 5913: 5911:, p. 449. 5901: 5899:, p. 147. 5889: 5877: 5875:, p. 443. 5865: 5853: 5841: 5829: 5827:, p. 118. 5812: 5800: 5788: 5773: 5761: 5746: 5744:, p. 483. 5734: 5722: 5720:, p. 460. 5705: 5703:, p. 550. 5693: 5681: 5679:, p. 500. 5669: 5657: 5655:, p. 382. 5642: 5640:, p. 119. 5627: 5615: 5603: 5588: 5576: 5559: 5544: 5542:, p. 384. 5529: 5527:, p. 121. 5508: 5496: 5494:, p. 155. 5484: 5482:, p. 352. 5472: 5460: 5445: 5433: 5431:, p. 448. 5421: 5419:, p. 324. 5409: 5407:, p. 154. 5397: 5382: 5370: 5358: 5333: 5331:, p. 195. 5321: 5309: 5307:, p. 156. 5297: 5285: 5283:, p. 191. 5273: 5271:, p. 105. 5261: 5259:, p. 102. 5246: 5229: 5227:, p. 323. 5217: 5215:, p. 155. 5205: 5193: 5170: 5158: 5143: 5131: 5116: 5097: 5095:, p. 455. 5082: 5063: 5061:, p. 461. 5046: 5025: 5023:, p. 456. 5010: 5008:, p. 130. 4998: 4986: 4984:, p. 327. 4974: 4972:, p. 120. 4951: 4932: 4930:, p. 458. 4913: 4894: 4875: 4873:, p. 152. 4871:Krebernik 1998 4863: 4839: 4837:, p. 120. 4824: 4822:, p. 212. 4805: 4793: 4781: 4779:, p. 144. 4769: 4757: 4755:, p. 123. 4745: 4743:, p. 132. 4733: 4731:, p. 255. 4718: 4716:, p. 159. 4703: 4701:, p. 254. 4686: 4674: 4672:, p. 133. 4662: 4660:, p. 153. 4650: 4638: 4626: 4614: 4597: 4574: 4572:, p. 445. 4557: 4545: 4543:, p. 284. 4530: 4528:, p. 444. 4518: 4481: 4466: 4464:, p. 218. 4451: 4449:, p. 475. 4436: 4434:, p. 467. 4424: 4407: 4405:, p. 309. 4392: 4377: 4365: 4349: 4348: 4346: 4343: 4340: 4339: 4330: 4313: 4304: 4291: 4278: 4269: 4260: 4239: 4230: 4214:Early Dynastic 4205: 4196: 4183: 4166: 4149: 4140: 4127: 4110: 4096: 4095: 4093: 4090: 4067:(Kiššina) and 4032: 4029: 4002:Gernot Wilhelm 3929:your weaponry. 3919: 3907:he has served, 3903:he has served, 3894:in well-being, 3890: 3821: 3816: 3761: 3758: 3645: 3642: 3513: 3508: 3447: 3442: 3425:Song of Silver 3420: 3418:Song of Silver 3415: 3379: 3374: 3344: 3340: 3228: 3218: 3119:Song of Silver 3094: 3091: 3089: 3086: 3058:Manfred Hutter 3001: 2998: 2858:Manfred Hutter 2829:and Teshub of 2739:tutelary deity 2699:Šuppiluliuma I 2678: 2675: 2618: 2615: 2548:Ignace J. Gelb 2539:In texts from 2523:Tikunani Prism 2502: 2499: 2449:Shamshi-Adad I 2435:Kaḫat (modern 2402:Amarna letters 2381: 2378: 2370:Hittite Empire 2348:Old Babylonian 2311: 2308: 2243: 2240: 2232:Kassite period 2185:Tell al-Fakhar 2138:Shamshi-Adad I 2121: 2118: 2099:Adad-nirari II 2046:and a king of 2021:Eastern Khabur 1989: 1986: 1980:, centered in 1971:Tell Shemshara 1940:Old Babylonian 1844:foundation peg 1835: 1832: 1815:Manfred Hutter 1697: 1694: 1577:Šeri and Ḫurri 1475: 1472: 1377:Šeri and Ḫurri 1278:Old Babylonian 1133: 1130: 1128: 1125: 1055: 1052: 1017:Gernot Wilhelm 984:šarri talawoži 970:, “lord”, and 920: 917: 838: 835: 763: 760: 703:pa-sá/ti-sa-pa 622:from the word 593: 585: 540:Hittitological 536:Assyriological 527: 524: 462:Ugaritic texts 349:Šeri and Ḫurri 237: 236: 231: 227: 226: 221: 217: 216: 211: 207: 206: 201: 197: 196: 191: 187: 186: 182: 181: 171: 167: 166: 161: 157: 156: 143: 139: 138: 129: 125: 124: 120: 119: 117:Šeri and Ḫurri 113: 109: 108: 105: 101: 100: 95: 91: 90: 69: 65: 64: 54:A relief from 53: 45: 44: 38: 35: 34: 26: 9: 6: 4: 3: 2: 11758: 11747: 11744: 11742: 11739: 11737: 11734: 11732: 11729: 11727: 11724: 11722: 11719: 11717: 11714: 11713: 11711: 11696: 11693: 11691: 11688: 11686: 11683: 11681: 11678: 11676: 11673: 11672: 11670: 11666: 11660: 11657: 11655: 11652: 11650: 11647: 11645: 11642: 11640: 11637: 11635: 11632: 11630: 11627: 11625: 11622: 11620: 11617: 11615: 11612: 11610: 11607: 11606: 11604: 11600: 11594: 11591: 11589: 11586: 11584: 11581: 11579: 11576: 11574: 11571: 11570: 11568: 11564: 11554: 11551: 11549: 11546: 11544: 11541: 11539: 11536: 11535: 11533: 11529: 11519: 11516: 11514: 11511: 11509: 11506: 11504: 11501: 11499: 11496: 11495: 11493: 11489: 11479: 11476: 11474: 11471: 11469: 11466: 11464: 11461: 11459: 11456: 11454: 11451: 11450: 11448: 11446: 11442: 11432: 11429: 11427: 11424: 11422: 11419: 11417: 11414: 11412: 11409: 11408: 11406: 11402: 11396: 11393: 11391: 11388: 11386: 11383: 11381: 11378: 11376: 11373: 11371: 11368: 11366: 11363: 11361: 11358: 11356: 11353: 11351: 11348: 11346: 11343: 11341: 11338: 11336: 11333: 11331: 11328: 11326: 11323: 11321: 11318: 11316: 11313: 11311: 11308: 11306: 11303: 11302: 11300: 11296: 11286: 11283: 11281: 11278: 11276: 11273: 11271: 11268: 11266: 11263: 11261: 11258: 11256: 11253: 11251: 11248: 11246: 11243: 11241: 11238: 11236: 11233: 11231: 11228: 11226: 11223: 11221: 11218: 11216: 11213: 11212: 11210: 11206: 11203: 11199: 11193: 11192:Hurrian songs 11190: 11188: 11185: 11183: 11180: 11178: 11175: 11173: 11170: 11169: 11167: 11163: 11159: 11152: 11147: 11145: 11140: 11138: 11133: 11132: 11129: 11120: 11114: 11106: 11102: 11098: 11092: 11089:. Wiesbaden. 11088: 11084: 11079: 11075: 11071: 11067: 11063: 11058: 11053: 11049: 11045: 11041: 11036: 11032: 11028: 11024: 11018: 11014: 11013: 11007: 10998: 10994: 10989: 10985: 10981: 10977: 10971: 10967: 10963: 10958: 10948: 10944: 10940: 10936: 10932: 10928: 10924: 10920: 10916: 10912: 10908: 10903: 10899: 10895: 10891: 10887: 10883: 10879: 10875: 10871: 10867: 10862: 10858: 10854: 10850: 10844: 10840: 10836: 10831: 10821: 10817: 10813: 10809: 10805: 10801: 10797: 10793: 10789: 10784: 10780: 10776: 10772: 10768: 10763: 10758: 10754: 10750: 10746: 10741: 10737: 10733: 10729: 10725: 10720: 10717: 10715:9781405179355 10711: 10707: 10703: 10699: 10695: 10694: 10688: 10684: 10680: 10676: 10672: 10668: 10663: 10659: 10653: 10649: 10644: 10634: 10630: 10625: 10621: 10617: 10613: 10607: 10603: 10598: 10594: 10592:9783110661781 10588: 10584: 10580: 10576: 10571: 10561: 10557: 10552: 10548: 10544: 10540: 10536: 10532: 10528: 10524: 10519: 10515: 10511: 10507: 10503: 10499: 10495: 10488: 10483: 10479: 10475: 10471: 10465: 10461: 10460: 10454: 10450: 10446: 10442: 10436: 10432: 10428: 10423: 10419: 10415: 10411: 10409:3-447-04485-3 10405: 10401: 10397: 10388: 10384: 10380: 10376: 10370: 10366: 10362: 10357: 10353: 10349: 10345: 10339: 10335: 10331: 10326: 10316: 10310: 10306: 10305: 10299: 10289: 10285: 10281: 10277: 10270: 10265: 10261: 10257: 10253: 10247: 10243: 10238: 10228: 10224: 10219: 10209: 10205: 10200: 10196: 10192: 10188: 10186:3-447-03667-2 10182: 10178: 10173: 10169: 10165: 10161: 10159:90-474-0214-6 10155: 10151: 10146: 10142: 10138: 10134: 10130: 10126: 10122: 10118: 10114: 10110: 10105: 10101: 10097: 10093: 10091:0-7885-0488-6 10087: 10083: 10082:Hittite myths 10078: 10069: 10065: 10060: 10050: 10044: 10040: 10039: 10033: 10029: 10023: 10019: 10015: 10011: 10007: 10006:Haas, Volkert 10003: 9999: 9995: 9990: 9985: 9981: 9977: 9973: 9968: 9964: 9960: 9956: 9952: 9948: 9943: 9933: 9929: 9925: 9923:90-04-13158-2 9919: 9915: 9914: 9908: 9904: 9900: 9896: 9890: 9886: 9882: 9877: 9873: 9869: 9865: 9859: 9855: 9851: 9846: 9842: 9838: 9834: 9828: 9824: 9819: 9814: 9810: 9806: 9802: 9795: 9790: 9786: 9782: 9778: 9772: 9768: 9763: 9759: 9755: 9751: 9745: 9741: 9736: 9732: 9728: 9724: 9718: 9714: 9710: 9705: 9696: 9692: 9687: 9678: 9674: 9669: 9665: 9663:9781501503566 9659: 9655: 9651: 9647: 9642: 9632: 9628: 9624: 9620: 9616: 9612: 9608: 9603: 9599: 9593: 9586: 9585: 9579: 9569: 9565: 9561: 9557: 9553: 9549: 9545: 9540: 9536: 9532: 9528: 9524: 9520: 9516: 9512: 9507: 9503: 9499: 9495: 9489: 9485: 9481: 9476: 9472: 9468: 9464: 9460: 9456: 9452: 9448: 9444: 9440: 9435: 9434: 9422:, p. 23. 9421: 9416: 9409: 9404: 9397: 9392: 9385: 9384:Schwemer 2001 9380: 9374:, p. 73. 9373: 9368: 9366: 9358: 9353: 9346: 9341: 9334: 9329: 9322: 9317: 9310: 9305: 9298: 9293: 9286: 9281: 9275:, p. 16. 9274: 9269: 9262: 9257: 9250: 9245: 9238: 9233: 9227:, p. 54. 9226: 9221: 9214: 9209: 9202: 9197: 9190: 9185: 9178: 9173: 9166: 9161: 9154: 9149: 9147: 9139: 9134: 9127: 9122: 9120: 9118: 9116: 9114: 9106: 9101: 9099: 9097: 9089: 9084: 9082: 9080: 9072: 9067: 9065: 9057: 9052: 9050: 9048: 9046: 9038: 9033: 9027:, p. 21. 9026: 9021: 9019: 9017: 9009: 9004: 9002: 9000: 8998: 8996: 8994: 8987:, p. 36. 8986: 8981: 8974: 8969: 8962: 8957: 8950: 8945: 8939:, p. 10. 8938: 8933: 8926: 8921: 8915:, p. 31. 8914: 8909: 8902: 8897: 8895: 8887: 8882: 8875: 8870: 8863: 8858: 8856: 8854: 8846: 8841: 8834: 8829: 8822: 8817: 8810: 8805: 8798: 8793: 8786: 8781: 8774: 8769: 8762: 8757: 8750: 8745: 8738: 8733: 8731: 8724:, p. 65. 8723: 8718: 8716: 8708: 8703: 8696: 8691: 8685:, p. 64. 8684: 8679: 8672: 8667: 8660: 8655: 8649:, p. 63. 8648: 8643: 8636: 8631: 8625:, p. 62. 8624: 8619: 8617: 8610:, p. 61. 8609: 8604: 8597: 8592: 8586:, p. 60. 8585: 8580: 8578: 8570: 8565: 8558: 8553: 8547:, p. 56. 8546: 8541: 8539: 8537: 8535: 8533: 8531: 8529: 8527: 8520:, p. 58. 8519: 8514: 8507: 8502: 8496:, p. 55. 8495: 8490: 8488: 8480: 8475: 8468: 8463: 8456: 8451: 8444: 8439: 8437: 8429: 8424: 8417: 8412: 8406:, p. 51. 8405: 8400: 8398: 8396: 8388: 8383: 8377:, p. 52. 8376: 8371: 8369: 8361: 8356: 8349: 8344: 8338:, p. 49. 8337: 8332: 8325: 8320: 8314:, p. 48. 8313: 8308: 8306: 8298: 8293: 8286: 8281: 8274: 8269: 8262: 8257: 8251:, p. 79. 8250: 8249:Dijkstra 2012 8245: 8243: 8241: 8239: 8237: 8235: 8228:, p. 47. 8227: 8222: 8215: 8210: 8203: 8198: 8191: 8186: 8184: 8177:, p. 45. 8176: 8171: 8165:, p. 59. 8164: 8159: 8157: 8155: 8148:, p. 68. 8147: 8142: 8136:, p. 66. 8135: 8130: 8123: 8118: 8112:, p. 58. 8111: 8106: 8099: 8094: 8088:, p. 64. 8087: 8082: 8080: 8073:, p. 62. 8072: 8067: 8061:, p. 45. 8060: 8055: 8049:, p. 31. 8048: 8043: 8037:, p. 61. 8036: 8031: 8029: 8021: 8016: 8010:, p. 51. 8009: 8004: 8002: 7994: 7989: 7983:, p. 30. 7982: 7977: 7975: 7968:, p. 29. 7967: 7962: 7960: 7952: 7947: 7941:, p. 74. 7940: 7935: 7929:, p. 46. 7928: 7923: 7916: 7911: 7905:, p. 29. 7904: 7899: 7897: 7889: 7884: 7878:, p. 28. 7877: 7872: 7870: 7862: 7857: 7851:, p. 27. 7850: 7845: 7843: 7836:, p. 25. 7835: 7830: 7824:, p. 27. 7823: 7818: 7812:, p. 24. 7811: 7806: 7800:, p. 23. 7799: 7794: 7787: 7782: 7776:, p. 35. 7775: 7770: 7763: 7758: 7756: 7748: 7743: 7737:, p. 25. 7736: 7731: 7724: 7719: 7717: 7710:, p. 41. 7709: 7704: 7697: 7692: 7685: 7680: 7678: 7671:, p. 30. 7670: 7665: 7658: 7653: 7646: 7641: 7635:, p. 77. 7634: 7629: 7627: 7625: 7618:, p. 29. 7617: 7612: 7610: 7602: 7597: 7595: 7587: 7582: 7575: 7570: 7563: 7562:Schwemer 2007 7558: 7551: 7546: 7539: 7534: 7527: 7526:Schwemer 2001 7522: 7515: 7514:Schwemer 2001 7510: 7503: 7498: 7491: 7490:Herbordt 2016 7486: 7479: 7478:Schwemer 2022 7474: 7467: 7462: 7455: 7450: 7443: 7438: 7431: 7426: 7419: 7414: 7408:, p. 97. 7407: 7402: 7395: 7394:Schwemer 2001 7390: 7383: 7378: 7371: 7366: 7359: 7354: 7347: 7346:Schwemer 2007 7342: 7335: 7330: 7324:, p. 96. 7323: 7318: 7316: 7309:, p. 85. 7308: 7303: 7296: 7291: 7289: 7281: 7276: 7269: 7264: 7258:, p. 97. 7257: 7252: 7245: 7244:Schwemer 2001 7240: 7233: 7228: 7226: 7218: 7213: 7206: 7205:Schwemer 2001 7201: 7195:, p. 95. 7194: 7189: 7183:, p. 93. 7182: 7177: 7171:, p. 92. 7170: 7165: 7159:, p. 90. 7158: 7153: 7146: 7145:Schwemer 2001 7141: 7139: 7131: 7130:Schwemer 2001 7126: 7119: 7114: 7108:, p. 41. 7107: 7102: 7096:, p. 40. 7095: 7090: 7083: 7078: 7071: 7066: 7059: 7058:Schwemer 2001 7054: 7047: 7046:Schwemer 2001 7042: 7035: 7034:Schwemer 2001 7030: 7028: 7026: 7018: 7017:Schwemer 2001 7013: 7006: 7005:Schwemer 2001 7001: 6994: 6989: 6982: 6981:Schwemer 2001 6977: 6975: 6968:, p. 37. 6967: 6962: 6960: 6952: 6951:Schwemer 2001 6947: 6945: 6937: 6936:Schwemer 2001 6932: 6930: 6928: 6926: 6918: 6913: 6906: 6905:Schwemer 2001 6901: 6894: 6893:Schwemer 2001 6889: 6882: 6881:Schwemer 2001 6877: 6870: 6869:Schwemer 2001 6865: 6858: 6853: 6846: 6841: 6834: 6833:Schwemer 2007 6829: 6827: 6819: 6814: 6808:, p. 21. 6807: 6802: 6800: 6798: 6791:, p. 52. 6790: 6785: 6778: 6777:Schwemer 2001 6773: 6766: 6765:Schwemer 2001 6761: 6755:, p. 20. 6754: 6749: 6747: 6740:, p. 80. 6739: 6738:Schwemer 2016 6734: 6728:, p. 79. 6727: 6726:Schwemer 2016 6722: 6715: 6710: 6703: 6702:Schwemer 2001 6698: 6691: 6690:Schwemer 2001 6686: 6679: 6674: 6667: 6662: 6655: 6654:Schwemer 2001 6650: 6644:, p. 85. 6643: 6638: 6631: 6630:Schwemer 2001 6626: 6624: 6622: 6620: 6612: 6607: 6600: 6599:Schwemer 2001 6595: 6589:, p. 68. 6588: 6583: 6576: 6575:Schwemer 2001 6571: 6569: 6567: 6565: 6563: 6555: 6554:Schwemer 2007 6550: 6548: 6540: 6535: 6533: 6525: 6524:Schwemer 2001 6520: 6518: 6510: 6505: 6498: 6493: 6491: 6483: 6478: 6476: 6474: 6472: 6464: 6463:Schwemer 2001 6459: 6452: 6451:Schwemer 2007 6447: 6440: 6435: 6433: 6431: 6423: 6418: 6416: 6408: 6403: 6397:, p. 92. 6396: 6391: 6389: 6387: 6385: 6377: 6376:Schwemer 2001 6372: 6365: 6364:Schwemer 2001 6360: 6353: 6348: 6341: 6340:Schwemer 2007 6336: 6334: 6326: 6321: 6314: 6309: 6307: 6299: 6294: 6288:, p. 84. 6287: 6282: 6276:, p. 55. 6275: 6270: 6264:, p. 45. 6263: 6258: 6251: 6246: 6244: 6237:, p. 23. 6236: 6235:Schwemer 2008 6231: 6224: 6223:Schwemer 2008 6219: 6212: 6207: 6200: 6195: 6189:, p. 19. 6188: 6187:Schwemer 2008 6183: 6177:, p. 93. 6176: 6171: 6169: 6167: 6160:, p. 22. 6159: 6158:Schwemer 2008 6154: 6152: 6144: 6139: 6132: 6127: 6120: 6119:Schwemer 2001 6115: 6109:, p. 14. 6108: 6107:Schwemer 2008 6103: 6101: 6093: 6088: 6081: 6076: 6069: 6068:Schwemer 2001 6064: 6057: 6056:Schwemer 2008 6052: 6045: 6040: 6034:, p. 12. 6033: 6032:Schwemer 2008 6028: 6026: 6019:, p. 93. 6018: 6013: 6006: 6005:Schwemer 2008 6001: 5994: 5989: 5982: 5981:Schwemer 2001 5977: 5975: 5967: 5966:Schwemer 2008 5962: 5960: 5958: 5956: 5954: 5946: 5941: 5934: 5933:Schwemer 2007 5929: 5922: 5921:Schwemer 2001 5917: 5910: 5909:Schwemer 2001 5905: 5898: 5897:Schwemer 2007 5893: 5886: 5881: 5874: 5873:Schwemer 2001 5869: 5862: 5861:Schwemer 2008 5857: 5850: 5849:Schwemer 2007 5845: 5839:, p. 48. 5838: 5833: 5826: 5821: 5819: 5817: 5809: 5804: 5798:, p. 17. 5797: 5792: 5785: 5780: 5778: 5770: 5769:Schwemer 2007 5765: 5758: 5757:Schwemer 2008 5753: 5751: 5743: 5742:Schwemer 2001 5738: 5731: 5730:Schwemer 2008 5726: 5719: 5718:Schwemer 2001 5714: 5712: 5710: 5702: 5697: 5691:, p. 13. 5690: 5685: 5678: 5677:Schwemer 2001 5673: 5666: 5661: 5654: 5649: 5647: 5639: 5634: 5632: 5624: 5619: 5612: 5607: 5601:, p. 94. 5600: 5595: 5593: 5586:, p. 55. 5585: 5580: 5574:, p. 12. 5573: 5568: 5566: 5564: 5556: 5551: 5549: 5541: 5536: 5534: 5526: 5521: 5519: 5517: 5515: 5513: 5506:, p. 71. 5505: 5500: 5493: 5488: 5481: 5476: 5469: 5468:Schwemer 2001 5464: 5458:, p. 46. 5457: 5452: 5450: 5442: 5441:Schwemer 2008 5437: 5430: 5429:Schwemer 2001 5425: 5418: 5413: 5406: 5401: 5395:, p. 26. 5394: 5389: 5387: 5379: 5374: 5368:, p. 36. 5367: 5362: 5355: 5354:Schwemer 2008 5350: 5348: 5346: 5344: 5342: 5340: 5338: 5330: 5325: 5318: 5313: 5306: 5301: 5295:, p. 51. 5294: 5289: 5282: 5277: 5270: 5269:Herbordt 2016 5265: 5258: 5257:Herbordt 2016 5253: 5251: 5244:, p. 98. 5243: 5238: 5236: 5234: 5226: 5221: 5214: 5209: 5202: 5197: 5190: 5185: 5183: 5181: 5179: 5177: 5175: 5167: 5166:Schwemer 2001 5162: 5156:, p. 49. 5155: 5150: 5148: 5140: 5135: 5129:, p. 83. 5128: 5127:Schwemer 2016 5123: 5121: 5113: 5108: 5106: 5104: 5102: 5094: 5093:Schwemer 2001 5089: 5087: 5079: 5074: 5072: 5070: 5068: 5060: 5059:Schwemer 2001 5055: 5053: 5051: 5043: 5042:Schwemer 2008 5038: 5036: 5034: 5032: 5030: 5022: 5021:Schwemer 2001 5017: 5015: 5007: 5006:Schwemer 2007 5002: 4995: 4994:Schwemer 2008 4990: 4983: 4978: 4971: 4966: 4964: 4962: 4960: 4958: 4956: 4949:, p. 50. 4948: 4943: 4941: 4939: 4937: 4929: 4928:Schwemer 2001 4924: 4922: 4920: 4918: 4910: 4905: 4903: 4901: 4899: 4892:, p. 14. 4891: 4886: 4884: 4882: 4880: 4872: 4867: 4859: 4854:, p. 64. 4853: 4848: 4846: 4844: 4836: 4831: 4829: 4821: 4816: 4814: 4812: 4810: 4803:, p. 18. 4802: 4801:Schwemer 2008 4797: 4790: 4789:Schwemer 2007 4785: 4778: 4777:Schwemer 2007 4773: 4766: 4761: 4754: 4749: 4742: 4737: 4730: 4729:Schwemer 2001 4725: 4723: 4715: 4714:Schwemer 2007 4710: 4708: 4700: 4695: 4693: 4691: 4683: 4682:Schwemer 2001 4678: 4671: 4670:Schwemer 2007 4666: 4659: 4658:Schwemer 2007 4654: 4647: 4646:Schwemer 2007 4642: 4636:, p. 35. 4635: 4634:Schwemer 2001 4630: 4623: 4622:Schwemer 2007 4618: 4612:, p. 82. 4611: 4610:Schwemer 2016 4606: 4604: 4602: 4594: 4589: 4587: 4585: 4583: 4581: 4579: 4571: 4570:Schwemer 2001 4566: 4564: 4562: 4554: 4553:Schwemer 2001 4549: 4542: 4537: 4535: 4527: 4526:Schwemer 2001 4522: 4515: 4514:Schwemer 2008 4510: 4508: 4506: 4504: 4502: 4500: 4498: 4496: 4494: 4492: 4490: 4488: 4486: 4479:, p. 83. 4478: 4477:Schwemer 2001 4473: 4471: 4463: 4462:Schwemer 2001 4458: 4456: 4448: 4447:Schwemer 2001 4443: 4441: 4433: 4432:Schwemer 2001 4428: 4422:, p. 84. 4421: 4420:Schwemer 2001 4416: 4414: 4412: 4404: 4399: 4397: 4390:, p. 82. 4389: 4388:Schwemer 2001 4384: 4382: 4375:, p. 51. 4374: 4369: 4363:, p. 86. 4362: 4357: 4355: 4350: 4334: 4327: 4323: 4317: 4308: 4302:is uncertain. 4301: 4295: 4288: 4282: 4273: 4264: 4257: 4253: 4249: 4248:Indo-European 4243: 4234: 4227: 4226:Ur III period 4223: 4219: 4215: 4209: 4200: 4193: 4187: 4180: 4176: 4170: 4163: 4159: 4153: 4144: 4137: 4131: 4124: 4120: 4114: 4107: 4101: 4097: 4089: 4087: 4083: 4082: 4076: 4074: 4070: 4066: 4062: 4058: 4054: 4050: 4046: 4042: 4038: 4028: 4026: 4022: 4017: 4014: 4008: 4003: 3999: 3995: 3991: 3986: 3982: 3979: 3978:funerary cult 3973: 3971: 3967: 3963: 3960:served as an 3958: 3954: 3949: 3944: 3917: 3912: 3888: 3886: 3881: 3879: 3875: 3870: 3868: 3862: 3860: 3856: 3850: 3848: 3843: 3839: 3835: 3831: 3827: 3820: 3815: 3813: 3809: 3805: 3801: 3800:Mediterranean 3797: 3793: 3789: 3788:areal feature 3785: 3784:Indo-European 3781: 3780: 3775: 3772:presented in 3771: 3767: 3757: 3755: 3751: 3750:Kumarbi Cycle 3746: 3744: 3740: 3736: 3732: 3727: 3723: 3719: 3715: 3714:Kumarbi Cycle 3711: 3706: 3704: 3700: 3695: 3694: 3690: 3686: 3681: 3679: 3678:Song of LAMMA 3675: 3671: 3667: 3663: 3659: 3655: 3651: 3641: 3636: 3633: 3631: 3626: 3622: 3620: 3616: 3612: 3608: 3603: 3599: 3595: 3591: 3587: 3583: 3579: 3575: 3571: 3565: 3563: 3557: 3555: 3551: 3547: 3543: 3537: 3532: 3529: 3527: 3522: 3521: 3512: 3507: 3505: 3500: 3498: 3497: 3488: 3486: 3480: 3478: 3474: 3470: 3464: 3459: 3455: 3454: 3446: 3441: 3439: 3438:Kumarbi Cycle 3434: 3430: 3426: 3419: 3414: 3412: 3411:Kumarbi Cycle 3408: 3404: 3400: 3396: 3392: 3391:Song of LAMMA 3388: 3385: 3378: 3377:Song of LAMMA 3373: 3371: 3366: 3361: 3358: 3353: 3351: 3347: 3337:the logogram 3335: 3330: 3329: 3324: 3320: 3316: 3312: 3307: 3302: 3300: 3299:lexical lists 3295: 3291: 3286: 3284: 3278: 3276: 3272: 3266: 3264: 3259: 3254: 3251: 3247: 3243: 3239: 3235: 3226: 3222: 3217: 3215: 3214:Tudhaliya III 3211: 3207: 3203: 3199: 3195: 3190: 3186: 3182: 3177: 3175: 3171: 3167: 3163: 3159: 3155: 3151: 3147: 3143: 3138: 3134: 3133: 3127: 3126: 3120: 3116: 3115:Song of LAMMA 3112: 3106: 3104: 3100: 3099:Kumarbi Cycle 3084: 3082: 3076: 3074: 3070: 3066: 3061: 3059: 3055: 3051: 3048:(“Alasuwa”), 3047: 3043: 3039: 3035: 3030: 3028: 3024: 3020: 3017:(“of help”), 3016: 3012: 3007: 2997: 2995: 2990: 2986: 2982: 2977: 2975: 2971: 2967: 2963: 2959: 2955: 2951: 2947: 2943: 2939: 2935: 2931: 2927: 2923: 2919: 2915: 2912: 2907: 2902: 2898: 2894: 2889: 2885: 2880: 2875: 2871: 2867: 2863: 2859: 2855: 2851: 2845: 2840: 2836: 2832: 2828: 2823: 2819: 2814: 2810: 2806: 2802: 2798: 2794: 2790: 2786: 2780: 2775: 2771: 2767: 2766:Tudhaliya III 2763: 2758: 2756: 2752: 2748: 2744: 2740: 2736: 2732: 2728: 2724: 2720: 2716: 2711: 2706: 2704: 2700: 2696: 2692: 2688: 2684: 2674: 2672: 2668: 2662: 2660: 2656: 2652: 2648: 2644: 2640: 2636: 2632: 2628: 2624: 2614: 2612: 2608: 2604: 2600: 2596: 2591: 2589: 2585: 2581: 2577: 2573: 2569: 2565: 2561: 2557: 2553: 2549: 2544: 2542: 2541:Tell al-Rimah 2537: 2535: 2531: 2526: 2524: 2520: 2516: 2512: 2508: 2498: 2496: 2491: 2487: 2483: 2479: 2474: 2473:Shalmaneser I 2470: 2466: 2462: 2458: 2454: 2450: 2446: 2442: 2438: 2433: 2431: 2427: 2423: 2419: 2415: 2411: 2407: 2403: 2400:(part of the 2399: 2395: 2394:Amenhotep III 2391: 2387: 2377: 2375: 2371: 2366: 2364: 2360: 2356: 2352: 2349: 2345: 2341: 2337: 2333: 2329: 2325: 2321: 2317: 2307: 2305: 2301: 2297: 2292: 2287: 2284: 2280: 2276: 2272: 2267: 2265: 2261: 2257: 2253: 2249: 2239: 2237: 2233: 2229: 2225: 2221: 2216: 2211: 2206: 2204: 2199: 2195: 2190: 2186: 2182: 2177: 2175: 2171: 2165: 2163: 2159: 2155: 2151: 2147: 2143: 2139: 2135: 2131: 2127: 2117: 2115: 2111: 2110: 2105: 2100: 2096: 2092: 2088: 2084: 2079: 2077: 2072: 2068: 2064: 2059: 2057: 2053: 2049: 2045: 2041: 2036: 2034: 2030: 2026: 2022: 2018: 2014: 2010: 2006: 2002: 1998: 1994: 1985: 1983: 1979: 1974: 1972: 1968: 1967:Tell al-Rimah 1964: 1960: 1956: 1952: 1948: 1944: 1941: 1937: 1933: 1929: 1924: 1921: 1917: 1913: 1909: 1905: 1904:Puzrish-Dagan 1901: 1897: 1896:Ur III period 1893: 1889: 1885: 1881: 1877: 1873: 1869: 1865: 1857: 1853: 1849: 1845: 1840: 1831: 1829: 1824: 1820: 1816: 1812: 1807: 1805: 1801: 1797: 1793: 1789: 1783: 1781: 1777: 1773: 1771: 1770:interpretatio 1766: 1762: 1756: 1754: 1750: 1747:weather god, 1746: 1742: 1738: 1733: 1731: 1727: 1723: 1719: 1711: 1707: 1702: 1693: 1691: 1687: 1682: 1680: 1676: 1672: 1669: 1665: 1660: 1658: 1654: 1650: 1646: 1642: 1638: 1634: 1630: 1625: 1621: 1616: 1614: 1609: 1605: 1604:Adad-nirari I 1601: 1597: 1591: 1586: 1582: 1578: 1574: 1573: 1568: 1564: 1560: 1556: 1552: 1548: 1544: 1540: 1537: 1533: 1532: 1526: 1522: 1521: 1515: 1513: 1509: 1505: 1501: 1497: 1493: 1489: 1480: 1471: 1469: 1465: 1461: 1457: 1453: 1449: 1445: 1441: 1437: 1433: 1429: 1425: 1421: 1417: 1414: 1409: 1403: 1401: 1397: 1393: 1389: 1385: 1384: 1378: 1373: 1371: 1367: 1363: 1360: 1355: 1350: 1345: 1342: 1338: 1337:šapši ḫišammi 1334: 1330: 1326: 1322: 1319: 1315: 1311: 1307: 1302: 1298: 1294: 1290: 1286: 1282: 1279: 1275: 1271: 1269: 1265: 1261: 1257: 1253: 1249: 1248:Song of LAMMA 1245: 1241: 1237: 1233: 1232: 1225: 1220: 1219:Piotr Taracha 1216: 1212: 1208: 1203: 1199: 1194: 1190: 1186: 1182: 1177: 1171: 1169: 1163: 1161: 1157: 1156: 1151: 1147: 1143: 1139: 1124: 1120: 1115: 1110: 1108: 1104: 1099: 1097: 1093: 1089: 1085: 1081: 1076: 1074: 1070: 1066: 1061: 1051: 1049: 1045: 1041: 1034: 1029: 1023: 1018: 1014: 1008: 1003: 1002:Piotr Taracha 999: 997: 993: 989: 985: 981: 977: 973: 969: 965: 961: 957: 953: 949: 945: 941: 936: 934: 930: 926: 916: 914: 908: 903: 899: 895: 891: 887: 883: 879: 874: 872: 868: 864: 860: 856: 852: 848: 844: 834: 831: 829: 825: 821: 817: 813: 809: 803: 801: 796: 792: 788: 784: 780: 776: 772: 769: 759: 757: 753: 749: 745: 739: 734: 730: 727: 723: 719: 715: 710: 708: 704: 700: 696: 692: 688: 684: 680: 676: 672: 664: 656: 652: 648: 645: 641: 637: 633: 629: 625: 621: 617: 613: 609: 605: 601: 597: 589: 581: 577: 573: 570:, as well as 569: 565: 561: 557: 553: 549: 545: 541: 537: 533: 532:romanizations 523: 521: 520: 515: 511: 507: 503: 502:Kumarbi Cycle 499: 495: 491: 487: 482: 481:Hurrian myths 477: 475: 471: 467: 463: 459: 453: 448: 444: 440: 436: 432: 428: 424: 420: 416: 412: 408: 404: 400: 399:Ur III period 395: 393: 389: 386: 382: 378: 375: 371: 367: 364: 359: 354: 350: 346: 342: 338: 334: 330: 326: 322: 318: 314: 310: 306: 302: 298: 294: 291:According to 289: 287: 283: 279: 275: 271: 266: 262: 258: 254: 250: 247: 243: 235: 232: 228: 225: 222: 218: 215: 212: 208: 205: 202: 198: 195: 192: 188: 183: 179: 175: 172: 168: 165: 162: 158: 155: 151: 147: 144: 140: 137: 133: 130: 126: 121: 118: 114: 110: 106: 102: 99: 96: 92: 89: 85: 81: 77: 73: 70: 66: 61: 57: 51: 46: 42: 39:Weather god, 36: 31: 19: 11741:Thunder gods 11086: 11047: 11043: 11012:The Hurrians 11011: 11000:, retrieved 10996: 10965: 10950:. Retrieved 10914: 10910: 10873: 10869: 10838: 10823:. Retrieved 10795: 10791: 10755:(2): 47–66. 10752: 10748: 10727: 10697: 10692: 10674: 10670: 10647: 10637:, retrieved 10632: 10601: 10574: 10564:, retrieved 10559: 10530: 10526: 10497: 10493: 10458: 10430: 10399: 10364: 10333: 10318:. Retrieved 10303: 10291:. Retrieved 10279: 10275: 10241: 10231:, retrieved 10226: 10212:, retrieved 10207: 10176: 10149: 10116: 10112: 10081: 10071:, retrieved 10067: 10052:. Retrieved 10037: 10009: 9979: 9975: 9946: 9935:. Retrieved 9912: 9884: 9853: 9821: 9800: 9766: 9739: 9712: 9698:, retrieved 9694: 9680:, retrieved 9676: 9645: 9634:. Retrieved 9614: 9610: 9583: 9571:. Retrieved 9551: 9547: 9518: 9514: 9483: 9446: 9442: 9430:Bibliography 9420:Beckman 2019 9415: 9403: 9396:Beckman 1997 9391: 9379: 9372:Hoffner 1998 9357:Wilhelm 2013 9352: 9340: 9333:Wilhelm 2013 9328: 9316: 9304: 9297:Wilhelm 2013 9292: 9285:Hoffner 1998 9280: 9268: 9256: 9244: 9232: 9220: 9208: 9196: 9184: 9172: 9160: 9133: 9126:Wilhelm 2013 9088:Wilhelm 2013 9032: 8980: 8973:Polvani 2008 8968: 8961:Polvani 2008 8956: 8949:Polvani 2008 8944: 8937:Hoffner 1998 8932: 8925:Beckman 1997 8920: 8908: 8881: 8869: 8840: 8828: 8816: 8804: 8792: 8780: 8768: 8756: 8744: 8722:Hoffner 1998 8702: 8695:Hoffner 1998 8690: 8683:Hoffner 1998 8678: 8666: 8659:Hoffner 1998 8654: 8647:Hoffner 1998 8642: 8635:Hoffner 1998 8630: 8623:Hoffner 1998 8608:Hoffner 1998 8603: 8596:Hoffner 1998 8591: 8584:Hoffner 1998 8569:Hoffner 1998 8564: 8557:Taracha 2009 8552: 8545:Hoffner 1998 8518:Hoffner 1998 8513: 8506:Hoffner 1998 8501: 8494:Hoffner 1998 8479:Hoffner 1998 8474: 8467:Polvani 2008 8462: 8450: 8443:Polvani 2008 8428:Hoffner 1998 8423: 8416:Hoffner 1998 8411: 8404:Hoffner 1998 8387:Hoffner 1998 8382: 8375:Hoffner 1998 8360:Hoffner 1998 8355: 8348:Hoffner 1998 8343: 8336:Hoffner 1998 8331: 8324:Hoffner 1998 8319: 8312:Hoffner 1998 8292: 8280: 8268: 8256: 8226:Hoffner 1998 8221: 8214:Hoffner 1998 8209: 8197: 8170: 8141: 8129: 8117: 8105: 8093: 8066: 8059:Hoffner 1998 8054: 8047:Beckman 2011 8042: 8020:Beckman 2011 8015: 7988: 7981:Beckman 2011 7966:Beckman 2011 7946: 7934: 7922: 7910: 7888:Beckman 2011 7883: 7876:Beckman 2011 7861:Beckman 2011 7856: 7849:Beckman 2011 7829: 7817: 7805: 7793: 7781: 7769: 7762:Beckman 1997 7747:Beckman 2005 7742: 7735:Beckman 2011 7730: 7723:Beckman 1997 7708:Hoffner 1998 7703: 7691: 7664: 7652: 7645:Polvani 2008 7640: 7633:Hoffner 1998 7586:Beckman 1997 7581: 7569: 7557: 7545: 7533: 7521: 7509: 7497: 7485: 7473: 7466:Beckman 2005 7461: 7449: 7442:Taracha 2009 7437: 7430:Taracha 2009 7425: 7418:Taracha 2009 7413: 7406:Taracha 2009 7401: 7389: 7382:Taracha 2009 7377: 7365: 7358:Taracha 2009 7353: 7341: 7334:Taracha 2009 7329: 7322:Taracha 2009 7307:Taracha 2009 7302: 7295:Taracha 2009 7275: 7263: 7251: 7239: 7212: 7200: 7188: 7176: 7164: 7152: 7125: 7113: 7106:Wilhelm 1989 7101: 7094:Wilhelm 1989 7089: 7077: 7065: 7053: 7041: 7012: 7000: 6988: 6966:Wilhelm 1989 6917:Taracha 2009 6912: 6900: 6888: 6876: 6864: 6852: 6840: 6813: 6784: 6772: 6760: 6733: 6721: 6709: 6697: 6685: 6673: 6661: 6649: 6637: 6606: 6594: 6582: 6509:Richter 2010 6504: 6458: 6446: 6402: 6395:Taracha 2009 6371: 6359: 6347: 6320: 6298:Taracha 2009 6293: 6286:Taracha 2009 6281: 6274:Taracha 2009 6269: 6262:Taracha 2009 6257: 6250:Taracha 2009 6230: 6218: 6211:Beckman 2005 6206: 6199:Hundley 2014 6194: 6182: 6175:Taracha 2009 6143:Taracha 2009 6138: 6126: 6114: 6087: 6075: 6063: 6051: 6039: 6012: 6000: 5988: 5968:, p. 4. 5940: 5928: 5916: 5904: 5892: 5885:Wilhelm 1989 5880: 5868: 5856: 5844: 5832: 5825:Taracha 2009 5808:Taracha 2009 5803: 5791: 5784:Taracha 2009 5764: 5759:, p. 7. 5737: 5725: 5696: 5684: 5672: 5660: 5638:Taracha 2009 5618: 5611:Wilhelm 1989 5606: 5599:Taracha 2009 5584:Wilhelm 1989 5579: 5557:, p. 2. 5525:Taracha 2009 5499: 5487: 5475: 5463: 5456:Hoffner 1998 5436: 5424: 5412: 5405:Klinger 1996 5400: 5378:Beckman 2011 5373: 5361: 5356:, p. 6. 5324: 5312: 5300: 5288: 5281:Hundley 2014 5276: 5264: 5242:Taracha 2009 5220: 5208: 5196: 5191:, p. 7. 5161: 5154:Wilhelm 1989 5139:Taracha 2009 5134: 5114:, p. 6. 5080:, p. 9. 5044:, p. 5. 5001: 4996:, p. 1. 4989: 4977: 4970:Taracha 2009 4947:Wilhelm 1989 4911:, p. 2. 4890:Wilhelm 1989 4866: 4796: 4784: 4772: 4760: 4748: 4736: 4677: 4665: 4653: 4641: 4629: 4617: 4595:, p. 1. 4548: 4521: 4516:, p. 3. 4427: 4368: 4361:Taracha 2009 4333: 4316: 4307: 4294: 4281: 4272: 4263: 4254:weather god 4242: 4233: 4208: 4199: 4186: 4178: 4169: 4152: 4143: 4130: 4113: 4100: 4079: 4077: 4045:cosmological 4041:Gary Beckman 4034: 4024: 4018: 4013:Volkert Haas 3987: 3983: 3974: 3966:pre-Sargonic 3950: 3947: 3920: 3915: 3891: 3885:king of Ebla 3882: 3873: 3871: 3864: 3852: 3837: 3829: 3825: 3823: 3818: 3777: 3763: 3749: 3747: 3742: 3730: 3721: 3717: 3713: 3709: 3707: 3691: 3684: 3682: 3677: 3673: 3669: 3661: 3657: 3653: 3647: 3638: 3634: 3629: 3627: 3624: 3567: 3559: 3549: 3545: 3539: 3534: 3530: 3525: 3517: 3515: 3510: 3501: 3493: 3490: 3482: 3458:Šertapšuruḫi 3450: 3449: 3444: 3437: 3424: 3422: 3417: 3410: 3390: 3381: 3376: 3364: 3362: 3354: 3326: 3310: 3303: 3287: 3280: 3268: 3257: 3255: 3241: 3237: 3233: 3230: 3224: 3220: 3210:Tudhaliya II 3189:Gary Beckman 3178: 3141: 3136: 3129: 3122: 3118: 3114: 3110: 3107: 3098: 3096: 3078: 3062: 3031: 3023:dupattanašši 3022: 3018: 3015:waraẖitaššaš 3014: 3010: 3003: 2978: 2904: 2890: 2874:Gary Beckman 2868:weather god 2861: 2860:argues that 2853: 2849: 2824: 2809:Tudhaliya IV 2796: 2792: 2759: 2747:Muwatalli II 2707: 2680: 2663: 2620: 2592: 2583: 2563: 2559: 2555: 2545: 2538: 2527: 2504: 2485: 2481: 2478:Neo-Assyrian 2468: 2465:Volkert Haas 2460: 2434: 2408:, alongside 2398:Amenhotep IV 2383: 2367: 2362: 2355:Old Assyrian 2343: 2331: 2327: 2313: 2288: 2282: 2268: 2263: 2245: 2215:hypocoristic 2207: 2197: 2196:priests and 2193: 2178: 2166: 2141: 2124:The city of 2123: 2107: 2103: 2090: 2086: 2080: 2060: 2051: 2037: 2029:Karen Radner 1991: 1975: 1925: 1899: 1861: 1808: 1784: 1776:Gary Beckman 1768: 1757: 1734: 1715: 1710:İvriz relief 1683: 1661: 1617: 1570: 1567:Neo-Assyrian 1528: 1518: 1516: 1485: 1463: 1406: 1404: 1380: 1374: 1352: 1346: 1336: 1329:na-šar-ti-ya 1328: 1323: 1309: 1305: 1272: 1247: 1229: 1206: 1204: 1193:Jörg Klinger 1173: 1165: 1160:Hurrian hymn 1153: 1135: 1111: 1100: 1094:relief from 1077: 1065:Volkert Haas 1057: 1000: 995: 991: 988:šarri ennāže 987: 983: 979: 975: 971: 967: 963: 937: 922: 893: 875: 840: 832: 804: 790: 783:pre-Sargonic 765: 755: 747: 743: 728: 722:Volkert Haas 712:The precise 711: 702: 690: 682: 678: 674: 670: 662: 654: 646: 639: 631: 623: 619: 615: 612:hypocoristic 599: 591: 583: 579: 575: 571: 567: 559: 555: 551: 529: 517: 505: 501: 478: 396: 356: 347:, the bulls 292: 290: 280:rather than 241: 240: 180:, Kunzišalli 11731:Luwian gods 11583:Gurparanzaḫ 10635:(in German) 10562:(in German) 10229:(in German) 10210:(in German) 10150:The Luwians 7550:Hutter 2003 7538:Hutter 2003 7454:Hutter 2003 7193:Pardee 2002 7181:Pardee 2002 7169:Pardee 2002 7157:Pardee 2002 6539:Radner 2012 6482:Radner 2012 6439:Radner 2012 6422:Kümmel 1983 6407:Radner 2012 6352:Weeden 2018 6325:Hutter 2003 6313:Hutter 2003 6131:Hutter 2003 4699:Radner 2012 4541:Pardee 2002 4287:regnal name 4216:texts from 4158:Neo-Hittite 4005: [ 3792:Mesopotamia 3666:Mount Hazzi 3582:Mount Hazzi 3576:” (Hurrian 3554:deified sea 3461: [ 3246:Tudhaliya I 3202:Mount Hazzi 3019:ariyaddalli 2909: [ 2882: [ 2842: [ 2816: [ 2777: [ 2735:sun goddess 2687:Ḫattušili I 2621:Texts from 2601:. Kings of 2584:en ḫa-ar-ri 2519:Ḫattušili I 2422:Waššukkanni 2158:Yasmah-Addu 2114:Sennacherib 2033:Beytüşşebap 2003:: Kummiya, 1963:Tell Leilan 1936:text corpus 1588: [ 1411: [ 1357: [ 1264:Belat-Nagar 1222: [ 1196: [ 1146:Mesopotamia 1117: [ 1092:Neo-Hittite 1080:Hittite art 1069:glyptic art 1054:Iconography 1031: [ 1020: [ 1005: [ 931:and of the 929:weather god 905: [ 736: [ 632:te-eš-šu-ub 582:, and rare 580:te-eš-šu-ub 554:, but also 450: [ 390:and Luwian 361: [ 265:logographic 249:weather god 185:Equivalents 11710:Categories 11518:Pišaišapḫi 11365:Pentikalli 11315:Ayu-Ikalti 11002:2023-03-23 10952:2023-03-03 10825:2023-03-07 10639:2023-03-01 10566:2023-03-01 10320:2023-03-01 10293:2023-03-16 10233:2023-03-01 10223:"Kummanni" 10214:2023-03-11 10073:2023-03-01 10054:2023-03-02 9937:2023-03-01 9903:1101929531 9872:1153937469 9841:1114109006 9785:1121126053 9758:1103440509 9700:2023-03-01 9682:2023-03-14 9636:2023-03-13 9573:2023-03-10 9548:Orientalia 9273:Archi 2013 9025:Archi 2015 8985:Gilan 2021 8913:Gilan 2021 8821:Archi 2009 8809:Archi 2009 8455:Archi 2009 8297:Archi 2009 8273:Archi 2009 8261:Archi 2009 8202:Archi 2009 8190:Archi 2009 7903:Gilan 2021 7822:Gilan 2021 7810:Gilan 2021 7798:Gilan 2021 7786:Corti 2007 7774:Gilan 2021 7684:Archi 2009 7601:Corti 2007 7502:Archi 2014 7370:Dietz 2019 7082:Feliu 2003 7070:Feliu 2003 6857:Görke 2022 6845:Görke 2022 6818:Dietz 2019 6806:Archi 2013 6789:Válek 2021 6753:Archi 2013 6587:Feliu 2003 6017:Smith 1994 5945:Feliu 2003 5796:Archi 2013 5689:Archi 2013 5623:Archi 2013 5572:Archi 2013 5555:Archi 2013 5393:Gilan 2021 5329:Dietz 2019 5317:Dietz 2019 5305:Dietz 2020 5213:Dietz 2020 5201:Dietz 2020 5189:Archi 2013 5112:Archi 2013 5078:Archi 2013 4820:Archi 2009 4373:Válek 2021 4345:References 4181:, pasture. 3970:Bronze Age 3722:suppalanza 3546:kunkunuzzi 3399:Carchemish 3384:sumerogram 3311:kunkunuzzi 3069:Til Barsip 3065:Carchemish 2994:Carchemish 2970:Pišaišapḫi 2893:Yazılıkaya 2862:piḫaššašši 2854:piḫaššašši 2850:muwattalli 2825:Teshub of 2822:festival. 2813:AN.TAḪ.ŠUM 2770:Muršili II 2727:leap years 2703:Kizzuwatna 2607:Esarhaddon 2580:hypostasis 2437:Tell Barri 2430:Shattiwaza 2320:Kizzuwatna 2224:Babylonian 2134:Little Zab 2013:Kizzuwatna 1912:sumerogram 1819:Carchemish 1722:Kizzuwatna 1679:sumerogram 1536:Babylonian 1434:, Šauška, 1333:solar disk 1325:Pentikalli 1084:Yazılıkaya 996:eni ennāže 816:Babylonian 768:sumerogram 707:Carchemish 699:Tell Ahmar 695:Yazılıkaya 474:hypostasis 435:Kizzuwatna 345:Pentikalli 286:Yazılıkaya 282:irrigation 56:Yazılıkaya 11578:Gilgamesh 11553:Ullikummi 11113:cite book 11105:646006786 11066:0373-6032 10947:166277083 10931:0043-2547 10898:163759793 10890:2325-6737 10812:0043-2547 10779:245630201 10771:2323-5209 10683:2610-8739 10547:1569-2116 10514:1569-2116 10449:768810899 10383:587015618 10352:779881614 10288:1126-6651 10260:558437302 10168:995012566 10141:163421536 10133:2196-6761 9998:2196-6761 9963:233595010 9809:644475398 9731:768810899 9623:0003-0279 9560:0030-5367 9535:1569-2116 9502:882106763 9471:162400642 9463:0232-8461 9408:Haas 2006 9321:Haas 2006 9309:Haas 2015 9261:Haas 2006 8707:Haas 2006 7280:Buck 2019 7268:Buck 2019 6993:Haas 2015 6678:Haas 2015 6666:Haas 2015 6642:Haas 2015 6611:Haas 2015 5701:Haas 2015 5665:Haas 2015 5653:Haas 2015 5540:Haas 2015 5480:Haas 2015 5417:Haas 2015 5225:Haas 2015 4982:Haas 2015 4852:Stol 2011 4741:Haas 2006 4403:Haas 2015 3994:Šuwaliyat 3985:appears. 3962:aetiology 3735:Illuyanka 3731:illuyanka 3640:unknown. 3520:Ullikummi 3496:Ullikummi 3132:Ullikummi 3088:Mythology 3081:Harranean 2879:Zitḫariya 2797:šuḫurribi 2772:moved to 2546:In 1944, 2534:Zimri-Lim 2511:Tur Abdin 2507:Tigunanum 2453:Zimri-Lim 2390:Tushratta 2351:Shaduppum 2340:Babylonia 2205:existed. 2044:Zimri-Lim 2035:instead. 1916:Tish-atal 1894:from the 1852:Tish-atal 1788:Šuwaliyat 1772:hurritica 1675:word play 1615:sources. 1520:An = Anum 1512:Euphrates 1383:Ullikummi 1297:Euphrates 1285:Zimri-Lim 1260:Tish-atal 1246:. In the 919:Character 826:, 20 for 800:bilingual 726:adjective 714:etymology 614:suffixes 576:te-eš-šub 548:cuneiform 530:Multiple 494:Ullikummi 479:Multiple 123:Genealogy 11639:Kummanni 11548:Upelluri 11172:Hurrians 11074:42771771 11031:21036268 10984:20332607 10939:26606982 10857:51010262 10820:23342111 10629:"Tišpak" 10620:30914624 10478:48145544 10418:49721937 10204:"Nanšak" 10195:36552189 10100:39455874 10008:(2006). 9932:52107444 9631:20064283 9568:26153279 4136:Sumerian 4086:Akkadian 4021:colophon 3957:purifies 3808:Walistin 3798:and the 3796:Anatolia 3779:Theogony 3689:Egyptian 3656:and the 3630:kuntarra 3570:Upelluri 3518:Song of 3494:Song of 3451:Song of 3250:colophon 3206:Šapinuwa 3185:Tarḫunna 3130:Song of 3123:Song of 3073:Masuwari 2989:colophon 2985:Akkadian 2962:bull men 2954:Pirengir 2839:Durmitta 2764:, where 2762:Šapinuwa 2731:Kummanni 2683:Hittites 2564:ša ḫurri 2486:kurrinnu 2461:kurrinnu 2457:Amorites 2374:Puduḫepa 2332:ḫa-am-ri 2316:Kummanni 2283:ḫalba=ġe 2220:Assyrian 2097:, while 2087:šá ku-me 2067:Tikunani 2009:Kummanni 2005:Urartian 1997:Akkadian 1868:Anatolia 1823:Arameans 1804:Puduḫepa 1798:and the 1741:Tarḫunna 1737:Hittites 1718:Kummanni 1671:Imzuanna 1529:Song of 1454:, Tenu, 1444:Pirengir 1420:Šapinuwa 1381:Song of 1354:parhedra 992:šarrašši 948:Anatolia 886:Eshnunna 849:theonym 847:Urartian 822:(30 for 820:theonyms 775:Akkadian 752:Sumerian 720:origin. 691:ti-su-pi 677:, IŠKUR- 600:te-su-ub 572:te-šu-ub 443:Kummanni 388:Tarḫunna 381:Anatolia 374:Ugaritic 278:rainfall 261:phonetic 244:was the 214:Tarḫunna 170:Children 142:Siblings 88:Kummanni 11644:Nineveh 11624:Hattusa 11614:Arrapha 11593:Šarrēna 11543:Ḫedammu 11498:Aranzaḫ 11426:Tašmišu 11375:Samnuha 11370:Pinikir 11350:Lelluri 11340:Karḫuḫi 11335:Iršappa 11310:Allanzu 11265:Šarruma 11260:Nupatik 11250:Nabarbi 11240:Kumarbi 11201:Deities 4252:Hattian 4192:nomadic 4175:Nabarbi 4162:Tarḫunz 4104:By the 4073:Babylon 4061:Nineveh 4019:As the 3990:Tašmišu 3953:speaker 3867:Nineveh 3842:Hattusa 3699:Pišaiša 3652:in the 3562:Tašmišu 3485:Kummiya 3453:Ḫedammu 3433:Tašmišu 3423:In the 3407:Mitanni 3403:Karhuha 3357:Hattian 3323:granite 3319:diorite 3275:Tašmišu 3181:Hittite 3170:Tašmišu 3125:Ḫedammu 3103:Kumarbi 3046:Allanzu 3042:Šarruma 3027:Tarḫunz 3011:piḫaimi 2950:Nupatik 2922:Kumarbi 2918:Tašmišu 2901:Allanzu 2897:Šarruma 2870:Tarḫunz 2835:Manuzzi 2831:Arrapha 2801:Mezulla 2793:eḫllibi 2710:Mitanni 2695:Hattusa 2691:Haššuwa 2671:Shapash 2667:Resheph 2655:Ashtart 2647:Kumarbi 2611:Ṭābatum 2603:Shubria 2576:Kumarbi 2469:kurinni 2441:Shekhna 2386:Mitanni 2304:Aramaic 2296:Tarḫunz 2271:Hattusa 2252:Eblaite 2236:Kassite 2174:Nineveh 2162:Šušarrā 2150:Shamash 2126:Arrapha 2001:Hittite 1959:Alalakh 1955:Kisurra 1908:Shu-Sin 1888:Kumarbi 1870:to the 1834:Worship 1792:Tašmišu 1749:Tarḫunz 1730:Lelluri 1706:Tarḫunz 1690:Ashtart 1613:Hittite 1585:Kurbail 1572:Tākultu 1559:Kumarbi 1531:Ḫedammu 1525:Subartu 1504:Amorite 1496:Mitanni 1468:Amorite 1452:Iršappa 1440:Nupatik 1400:Ammarik 1341:Hanaean 1318:Allanzu 1314:Šarruma 1304:title, 1301:Mitanni 1293:Alalakh 1215:Aranzaḫ 1211:Tašmišu 1181:Hattian 1142:Kumarbi 1096:Malatya 1048:Kumarbi 913:Elamite 878:Tishpak 851:Teišeba 845:of the 843:cognate 828:Shamash 718:Hurrian 681:and 10- 636:Mitanni 628:Alalakh 496:or the 490:Ḫedammu 427:Mitanni 415:Arrapha 392:Tarḫunz 385:Hittite 337:Allanzu 333:Šarruma 325:Aranzaḫ 321:Tašmišu 297:Kumarbi 259:. Both 257:Hurrian 246:Hurrian 234:Teišeba 224:Tarḫunz 178:Allanzu 174:Šarruma 154:Aranzaḫ 150:Tašmišu 136:Kumarbi 128:Parents 104:Animals 76:Arrapha 11659:Urkesh 11654:Ugarit 11609:Aleppo 11566:Heroes 11508:Manuzi 11478:Eltara 11473:Ninlil 11421:Takitu 11385:Šuwala 11360:Nikkal 11355:Maliya 11345:Kubaba 11320:Aštabi 11305:Adamma 11280:Teššub 11275:Šimige 11270:Šauška 11255:Nergal 11235:Išḫara 11215:Allani 11103: 11093: 11072: 11064: 11029: 11019: 10982: 10972: 10945: 10937: 10929: 10896: 10888: 10855: 10845: 10818: 10810: 10777: 10769: 10712: 10693:Teshub 10681: 10654: 10618: 10608: 10589: 10545: 10512: 10476: 10466: 10447: 10437: 10416: 10406: 10381: 10371: 10350: 10340: 10311: 10286: 10258: 10248: 10193: 10183: 10166: 10156: 10139: 10131: 10098: 10088: 10045: 10024: 9996: 9961: 9930: 9920: 9901: 9891: 9870: 9860: 9839: 9829: 9807: 9783: 9773: 9756: 9746: 9729: 9719: 9660: 9629: 9621: 9594: 9566: 9558: 9533: 9500: 9490: 9469: 9461: 4322:Arzawa 4222:Lagash 4123:Kanesh 4069:Marduk 4065:Nanaya 4057:Šauška 4053:Sippar 3859:Išḫara 3855:Allani 3836:. The 3804:Athena 3774:Hesiod 3754:Eltara 3611:Apzuwa 3598:Aštabi 3590:Šerišu 3586:Šauška 3578:Šimige 3536:chair. 3473:Šauška 3429:Urkesh 3395:Šauška 3339:ZA.BA. 3328:ḫuwaši 3315:basalt 3306:Gulšeš 3290:Nippur 3271:Tigris 3198:Mukish 3194:Tigris 3179:While 3174:Aštabi 3166:Takitu 3154:Šimige 3150:Šauška 3146:Eltara 3050:Kubaba 3006:Luwian 2946:Aštabi 2942:Šimige 2930:Šauška 2906:kaluti 2899:(44), 2866:Luwian 2805:Ankuwa 2789:Arinna 2774:Katapa 2755:Kanesh 2737:and a 2715:Aleppo 2651:Šauška 2631:Aleppo 2623:Ugarit 2515:Tigris 2482:kamaru 2426:Irride 2406:Šauška 2359:Ishara 2353:, but 2291:Luwian 2275:Ugarit 2264:Ḫiyaru 2248:Aleppo 2242:Aleppo 2228:Nippur 2189:Ishtar 2170:Šauška 2154:Šimige 2142:ḫumṭum 2130:Kirkuk 2017:Tigris 1982:Aleppo 1978:Yamhad 1951:Sippar 1943:Dilbat 1920:Urkesh 1880:Šimige 1876:Šauška 1856:Louvre 1848:Urkesh 1765:Šamuha 1761:Šauška 1745:Luwian 1726:Manuzi 1657:Pidray 1600:Šauška 1596:Ishtar 1563:Ugarit 1539:milieu 1514:area. 1464:kaluti 1436:Aštabi 1432:Šimige 1408:kaluti 1349:Ishara 1256:Ishtar 1244:Šauška 1240:Aleppo 1231:sukkal 1168:Aleppo 1044:Šauška 956:Ishkur 900:area. 898:Diyala 894:šapāku 810:or in 754:title 744:teššai 729:teššai 675:te-šub 671:te-šab 667:𐎚𐎘𐎔 659:𐎚𐎘𐎁 644:suffix 604:corpus 596:-šu-ub 568:te-šub 472:. His 439:Turkey 419:Kirkuk 407:Urkesh 358:kaluti 317:Šauška 309:Luwian 307:and a 305:Aleppo 242:Teshub 160:Spouse 146:Šauška 94:Weapon 80:Aleppo 33:Teshub 18:Teshup 11649:Taite 11634:Kumme 11629:Kahat 11588:Kešši 11503:Kiaše 11468:Enlil 11453:Alalu 11395:Uršui 11380:Šalaš 11330:Ḫešui 11298:Minor 11285:Tilla 11245:Kušuḫ 11225:Ḫepat 11208:Major 11070:JSTOR 10943:S2CID 10935:JSTOR 10894:S2CID 10816:JSTOR 10775:S2CID 10490:(PDF) 10272:(PDF) 10137:S2CID 9959:S2CID 9797:(PDF) 9627:JSTOR 9588:(PDF) 9564:JSTOR 9467:S2CID 4326:Lukka 4092:Notes 4049:Kumme 4009:] 3847:proem 3834:Kumme 3812:Arsuz 3739:Nerik 3615:Enlil 3602:Ḫepat 3594:Tilla 3542:Kumme 3465:] 3387:LAMMA 3283:Alalu 3162:Ḫepat 3158:Kušuḫ 3038:Ḫepat 3034:Tabal 2958:Ḫešui 2938:Kušuḫ 2932:with 2913:] 2886:] 2846:] 2827:Kumme 2820:] 2781:] 2743:LAMMA 2719:Ḫepat 2643:Kušuḫ 2572:Terqa 2570:from 2568:Khana 2552:Dagan 2495:Savur 2418:Kaḫat 2363:ḫamri 2344:ḫamri 2328:ḫamri 2324:Adana 2203:Kušuḫ 2194:šangû 2095:Assur 2076:numen 2048:Kurda 2025:Zakho 1993:Kumme 1988:Kumme 1884:Kušuḫ 1828:Arsuz 1811:Tabal 1796:Ḫepat 1653:Ḫepat 1645:Ḫazzi 1641:Kiaše 1592:] 1581:Assur 1551:Dagan 1448:Ḫešui 1428:Kušuḫ 1415:] 1388:Tilla 1361:] 1310:allai 1306:šarri 1289:Hadda 1274:Ḫepat 1226:] 1200:] 1189:Kašku 1176:Kušuḫ 1121:] 1107:Shala 1071:from 1067:, in 1035:] 1024:] 1009:] 980:šarri 972:šarri 944:Syria 909:] 871:Ḫaldi 812:Syria 771:IŠKUR 756:ugula 748:tešš- 740:] 685:. In 634:. In 592:te-eš 454:] 431:Kaḫat 411:Kumme 379:. In 365:] 329:Ḫepat 313:Kušuḫ 164:Ḫepat 112:Mount 84:Kaḫat 72:Kumme 60:Ḫepat 11619:Ebla 11573:Appu 11463:Antu 11431:Tenu 11390:Ugur 11119:link 11101:OCLC 11091:ISBN 11062:ISSN 11027:OCLC 11017:ISBN 10980:OCLC 10970:ISBN 10927:ISSN 10886:ISSN 10853:OCLC 10843:ISBN 10808:ISSN 10767:ISSN 10710:ISBN 10679:ISSN 10652:ISBN 10616:OCLC 10606:ISBN 10587:ISBN 10543:ISSN 10510:ISSN 10474:OCLC 10464:ISBN 10445:OCLC 10435:ISBN 10414:OCLC 10404:ISBN 10379:OCLC 10369:ISBN 10348:OCLC 10338:ISBN 10309:ISBN 10284:ISSN 10256:OCLC 10246:ISBN 10191:OCLC 10181:ISBN 10164:OCLC 10154:ISBN 10129:ISSN 10096:OCLC 10086:ISBN 10043:ISBN 10022:ISBN 9994:ISSN 9928:OCLC 9918:ISBN 9899:OCLC 9889:ISBN 9868:OCLC 9858:ISBN 9837:OCLC 9827:ISBN 9823:2016 9805:OCLC 9781:OCLC 9771:ISBN 9754:OCLC 9744:ISBN 9727:OCLC 9717:ISBN 9658:ISBN 9619:ISSN 9592:ISBN 9556:ISSN 9531:ISSN 9498:OCLC 9488:ISBN 9459:ISSN 4858:help 4324:and 4256:Taru 4220:and 4218:Adab 4119:Anna 4037:Appu 3878:Ebla 3770:Zeus 3676:and 3609:in “ 3592:and 3382:The 3370:Nara 3334:Šeri 3256:The 3172:and 3128:and 3052:and 2981:Emar 2966:Ugur 2669:and 2659:Baal 2653:and 2639:Anat 2588:Emar 2410:Amun 2396:and 2279:Nuzi 2273:and 2260:Adad 2222:and 2198:entu 2181:Nuzi 2148:and 2146:Adad 2063:Nuzi 1969:and 1947:Kish 1932:Mari 1886:and 1753:Taru 1686:Emar 1620:Baal 1583:and 1488:Adad 1460:Ugur 1392:Nuzi 1370:Emar 1366:Ebla 1281:Mari 1254:and 1252:Adad 1236:Tenu 1213:and 1205:The 1185:Taru 1140:and 1105:and 1103:Adad 1073:Nuzi 976:ewri 968:ewri 946:and 880:, a 787:Ebla 624:šēna 620:šeya 618:and 598:and 588:-šub 578:and 564:Nuzi 558:and 538:and 526:Name 514:Appu 510:Ebla 468:and 458:Nuzi 423:Iraq 377:Baal 372:and 370:Adad 341:Tenu 323:and 263:and 204:Baal 194:Adad 134:and 107:bull 11458:Anu 11052:doi 11048:107 10919:doi 10878:doi 10800:doi 10757:doi 10732:doi 10702:doi 10579:doi 10535:doi 10502:doi 10121:doi 10014:doi 9984:doi 9951:doi 9650:doi 9615:125 9523:doi 9451:doi 4179:naw 4063:), 3776:’s 3343:.BA 3321:or 3263:Anu 3236:or 3212:or 3200:or 2751:CTH 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