HİTİT BELGELERİNDE GEÇEN AY TANRIÇASI NIKKAL VE HURRİCE ATRİBÜLERİ

Hitit tanrılar topluluğunda yer alan Tanrıça Nikkal Mezopotamya kökenlidir. Ay Tanrısı'nın eşi ve Güneş Tanrısı'nın annesi olan bu Tanrıça adını Sumer'in NIN. GAL "büyük kızkardeş"inden almıştır. Tanrıça Nikkal'in en önemli kült merkezlerinden birisi Ugarit şehridir. Adı geçen Tanrıça'nın Hitit kült metinlerinden önemli bir Hurri tanrıçası olduğu anlaşılmaktadır. Tanrıça Nikkal'e muhtemelen Kraliçe Nikkalmati ve oğulları tarafından bir ritüel düzenlenmiştir. Tanrıça'nın adıyla ilk kez, Orta Hitit Dönemine ait çiviyazılı belgelerde karşılaşılmaktadır. Hitit imparatorluk dönemi belgelerinden olan II.Mu?atalli'nin büyük dua metninde KUB 6.45 (VAT 7512)+KBo 57.18 (1111/z+ 844/v)+KUB 30.14 (Bo 3282) (CTH 381) (Yeni Hitit) Tanrıça Nikkal'in adı Manuz(z)i Dağının Te?up'undan sonra geçmektedir. Hitit devlet antlaşmalarında antlaşmaya tanıklık eden tanrı/çalar arasında adı geçmektedir. Büyük Hitit kralı IV. Tut?ali?a'nın Tar?unta??a kralı Kurunta ile yaptığı ve literatüre Bronz Tablet olarak geçen antlaşmanın tanık listesinde ise; "Yemin Kraliçesi" ünvanıyla antlaşmaya tanıklık etmektedir. Ayrıca dönemin kraliçelerinin Nikkal içeren teofor adlar taşıması Tanrıça'nın popülerliğine kanıt olarak gösterilebilir. Tanrıça Nikkal'in, Hitit çiviyazılı belgelerden şimdiye kadar tespit edilebilinen yedi tane atribüsü vardır. Bunlar; adı geçen Tanrıça için düzenlenen ve bir ritüel olan KUB 45.47 (Bo 2512+Bo 4186) (CTH 494) (Orta Hitit)'den öğrenilmektedir. Aga??ari, Al?il, ?a?arra, "köpek" anlamına gelen Ir?ena, "tahıl" anlamına gelen Kade, "domuz yavrusu?" anlamına gelen Kuzinkarra ve ?irinna; Tanrıça'nın atribüleridir. Söz konusu metinden Aga??ari'nin, Kade'nin ve ?irinna'nın bir ince ekmekle kutsanıldığı, Ir?ena'ya ve Kuzinkarra'ya libasyonun LÚAZU "kahin" tarafından yapıldığı, öğrenilmektedir

THE MOON GODDESS NIKKAL AND HURRIAN ATTRIBUTES IN HITTITE DOCUMENTS

Goddess Nikkal in Hittite’s gods community is of Mesopotamia origin. This goddess, the wife of Moon God and the mother of Sun God, got her name from Sumerian NIN.GAL’s “older sister”. One of the most important cult centers of Goddess Nikkal is the city of Ugarit. It is understood that the aforementioned goddess is an important Hurri goddess from the Hittite cult texts. It is possible that Queen Nikkalmati and her sons have held a ritual for Goddess Nikkal. The name of Nikkal was encountered at cuneiform scripts of Middle Hittite Era for the first time. The name of Goddess Nikkal is mentioned in the great prayer script of II.Muṷatalli, which is a document of Hittite empire era, KUB 6.45 (VAT 7512)+KBo 57.18 (1111/z+ 844/v)+KUB 30.14 (Bo 3282) (CTH 381) (New Hittite) after the Tešup of Manuz(z)i Mountain. She is mentioned among goddesses witnessing the treaty in Hittite state treaties. She witnesses the treaty as “Oath Queen” in witness list of treaty made between the Great Hittite King, IV.Tutḫaliḭa and the King of Tarḫuntašša Kurunta and referred to as Bronze Tablet in the literature. The fact that the queens of that period have had teofor names containing Nikkal might be an evidence of the Goddess’ popularity. Goddess Nikkal have seven attributes which were identified by the Hittite cuneiform documents until now. These are learnt from KUB 45.47 (Bo 2512+Bo 4186) (CTH 494) (Middle Hittite) which is arranged for aforementioned Goddess and is a ritual. The attributes of the Goddess are Agaššari, Alṷil, ḫaṷarra, Irṷena meaning “dog”, Kade meaning “grain”, Kuzinkarra meaning “piglet?” and Širinna. It is learned from the text in question that Agaššari, Kade and Širinna were sanctified by a thin bread, and a libation was applied to Irṷena and Kuzinkarra by LÚAZU “a diviner”Mesopotamian Goddess Nikkal was an important Hurrian goddess. This Goddess that was the wife of the Moon God and the mother of the Sun God got her name from the Sumerian NIN.GAL “elder sister”. The name of the Goddess is usually mentioned as “NIN.GAL” logogram in the Hittite cuneiform tablets. However, mentions with the syllabic system are also available. The cult of the Goddess was spread from Mesopotamia to Syria and Anatolia. The city of Ugarit is among the most important cult centers of the Goddess Nikkal. The name of the Goddess is mentioned first in the text KUB 45.47 (Bo 2512+Bo 4186) (CTH 494) that was dated to the mid-Hittite period describing the ritual performed by the queen Nikkalmati and her sons especially for the Goddess NIN.GAL. In the cult texts, Goddess Nikkal is considered among the important Hurrian goddesses. The name of this goddess comes after Goddess Išḫara and God Umbu and before Goddess Allani and God IŠTAR in the kaluti- lists of Hebat. The name of Goddess Nikkal is mentioned in the great prayer text of Muṷatalli II in KUB 6.45 (VAT 7512)+KBo 57.18 (1111/z+ 844/v)+KUB 30.14 (Bo 3282) (CTH 381) (Neo Hittite) after Tešup of Manuz(z)i mountain. In addition, we encounter the name of this Goddess, although rarely, in the witness lists of the Hittite treaties among gods/goddesses that witness the agreement. Her name is mentioned in the witness list of the treaty signed by Tudḫaliḭa IV, one of the kings of the Hittite Empire, and Ulmi-Tešup, the king of Tarhuntaša and again in the witness list of the treaty that was signed between the aforementioned Hittite Empire king and Kurunta, a king of Tarḫuntaša, and referred to as the Bronze Script in the literature as the “Queen of Oath”:Bo 86/299 rev.III 93 DKu-li-it-ta-aš DXXX LUGAL MA-ME-TI DNIN.GAL MUNUS.LUGAL MA-ME-TI 93 Kulitta, King of Oath Moon God, Queen of Oath NIN.GAL. An evidence fort he popularity of the goddes is the fact that the Queens during the Middle Hittite Period carried teophore names that contained Nikkal, such as Nikkalmati (NH 875) and Ašmunikkal (NH 174). In addition, a known princess from Ugarit, fEḫli-DNikkal (NH 227), a ritual scribe, fNikkaluzzi ( fDNIN.GAL- uzzi) (NH 876), and yet another ritual scribe, mAšnunigalli (NH 175), also carried teophore names containing Nikkal. Apart from the philological documents, Goddes Nikkal can only be seen in the archaeological documents in the rock sanctuary of Yazılıkaya. The relief no. 54 in the Yazılıkaya Temple belongs to this goddess. Goddess Nikkal has seven attributes that could be discovered through the Hittite cuneiform tablets so far. These can be known through the KUB 45.47 (Bo 2512+Bo 4186) (CTH 494) (Mid-Hittite) script which is a ritual fort he said Goddess. The attributes of the goddess which are Hurrian will be examined in more detail in the alphabetical order provided below: 2.1.Agaššari: Hurrian. It is discovered that Agaššari, an attribute of Goddess Nikkal is sanctified with a thin bread in a ritual made for Moon Goddess Nikkal: Furthermore in the same text mentioned before Maḫittena: IV 17 DA-ga-aš-ša-ri D[ ]-il DMa-ḫi-it-ti-[na (x)] Translation: 17 Her Agaššari, God/Goddess[ -]il Maḫitte[na ]2.2. Alṷil: Hurrian. The name of Alṷil an attribute of Goddess Nikkal is mentioned before Agaššarri in rev.III 6.row and ve rev.IV 16. row of the ritual for Goddess Nikkal. And here it is learned that Agaššarri sanctified through drinking: rev.IV 16 DŠi-ri-in-na [ḫa-ṷaa-ar-r]a DAl-ṷii-il [ (x)] 17 DA-ga-aš-ša-ri… (line 20) e-ku-zi Translation: 16 Širinna [ḫaṷarr]a, Alṷil[ (x)] 17 for Agaššari … (line 20) drinks. 2.3.ḫaṷarra: Considered to be the attribute of Goddess Nikkal. The name was mentioned after Širinna and before Alṷil which are both the attributes of the Goddess (examined in more detail below). 2.4.Irṷena: Hurrian. Having the meaning “Dog”, Irṷena is another attrribute of Goddess Nikkal. Through the ritual made for Moon Goddess Nikkal, it is learned that libation was made by LÚAZU “oracle”: rev.III 17 …nam-ma LÚAZU… 19 na-at A-NA DIr-ṷee-na DKu-ú-zi-in-kar-ra 20 DNIN.GAL-ṷee-na da-a-i Translation: 17…Then the oracle… 19-20 And puts them for Goddess NIN.GAL’s dog and Kuzinkarra. 2.5. Kade: Hurrian. Having the meaning “cereal” Kade is an attribute of Goddess Nikkal. From the related text it is discovered that Kade was sanctified by a thin bread: rev.III 8ʹ [ 1 NINDA.SIG A-N]A DGa-te-e-na DMa-ḫi-it-te-e-na 9ʹ [DNIN.GAL-ṷe]e-na pár-ši-ḭa KI.MIN _________________________________________________ Translation: 8ʹ-9ʹ Crumbles [a thin bread] for [Goddess NIN.GAL’s] Gate Maḫitte.2.6. Kuzinkarra: Hurrian. Another attribute of Goddess Nikkal, Kuzinkarra means “Piglet?”. It is discovered that libation was made to the said by the oracle through the rev.IV 22-24. rows of the same text: rev.IV 22 EGIR[-an-ma] LÚAZ[U] IŠ-TU GAL PA-NI GIŠBANŠUR 23 ta-ga-an D[Ir-ṷe]e-na DKu-ú-zi-in-kar-ra 24 DNIN.GAL-ṷee-na ši-pa-an-ti… ________________________________________________ Translation: 22 After[wards] the oracl[e], is in front of the sacrifice table 23 Makes libation to the ground by the glass for Goddess NIN.GAL’s [do]g and kuzinkarra- (piglet) için 24 … ________________________________________________________________ 2.7. Širinna: Hurrian. It is discovered that Goddess Nikkal’s attribute Širinna was sanctified by a thin bread from the ritual made for Moon Goddess Nikkal: rev.III 4ʹ [ 1 NINDA.SIG A-NA DŠi]-ri-in-na ḫa-ṷaa-ar-r[a (x)] 5ʹ [pár-ši-ḭa] KI.MIN [ (x)] _______________________________________________ 4ʹ [ For Ši]rinna ḫaṷarr[a (x)] 5ʹ similarly [crumbles a thin bread.] [ (x)] ___________________________________________ In this study, I attempt to reveal the fact, by gathering and evaluating all Hittite cuneiform scripts for the first time, that Hurrian Goddess Nikkal and her attributes have had an important place on Hittite pantheon and they were sanctified according to this.

___

  • CHD The Hittite Dictionary of the Oriental Institute of the University of the Chicago, Chicago 1980vd.
  • ChS Corpus der hurritischen Sprachdenkmäler, Rome.
  • CTH Laroche, E., Catalogue des textes hittites, Paris 1971 ve ekleri.
  • CTH Hoffner, H.A., Catalog of Hittites Texts, 1988.
  • DBH Dresdner Beiträge zur Hethitologie.
  • GLH Laroche, E., Glossaire de la Langue Hourrite, Paris (RHA XXXIV-XXXV) – Paris 1976-1977, pub.1978- 1979.
  • HbOr Handbuch der Orieantalistic Handbook of Orieantal Studies, Köln, 1999.
  • HED Puhvel J., Hittite Etymological Dictionary, Berlin, 1984vd.
  • HEG Tischler, J., Hethitisches Etymologisches Glossar. Mit Beiträgen von G.Neumann. Teil I (a-k). Innsbruck 1983 (=Innsbrucker Beiträge zur Sprachwissenschaft, Band 20).
  • HHw Tischler, J., Hethitisches Handwörterbuch. Mit dem Wortschatz der Nachbarsprachen. IBS 102 – Innsbruck 2001.
  • HW Friedrich, J., Hethitisches Wörterbuch, Kurzgefasste Kritische Sammlung der Deutungen Hethitischer Wörter, Heidelberg 1952.
  • HW 1., 2., 3. , Erg., Friedrich, J., Hethitisches Wörterbuch, Kurzgefasste Kritische Sammlung der Deutungen Hethitischer Wörter, I. Ergänzungsheft, Heidelberg 1957, 1961, 1966. MHH
  • Alp, Sedat (1998). “Zur Datierung des Ulmi-Tešup-Vertrags”. AoF 25: 54- 60.
  • Arıkan, Y. (1998) “Hitit Dini Üzerine Bir İnceleme”. AÜ DTCF Dergisi 38: 271-285.
  • Bawanypeck-Görke, (ed.), hethiter.net/: CTH 494 (2005sqq.).
  • Beal, R.H., (1988). “The GlŠTUKUL-lnstitution in Second Millennium” Ḫatti. AoF 15: 269-305.
  • Beal, R.H., (1992). The Organisation of the Hittite Military. THeth 20.
  • Beal, R.H., (2002). “The Hurrian Dynasty and the Double Names of Hittites Kings”. Gs Imparati: 55-70.
  • Beckman, Gary (1996). Hittite Diplomatic Texts. Atlanta- Giorgia.
  • Beckman, G., (2003-2005). “Opfer”. RlA 10: 106-111.
  • Beckman, G., (2005). How Religion Was Done, A Companion to the Ancient Near East. Oxford: 343-353.
  • Bittel, K., ve diğer., (1975). Bittel, K.,-Boessneck, J.,-Damm, B.,-Güterbock, H.G.,- Hauptmann, H.,- Naumann, R.,- Schirmer, W., Das Hethitische Felsheiligtum Yazılıkaya. Mann Verlag Berlin.
  • Braun, E.A.,-Holzinger, (1998- 2001). “Ningal”. RlA 9: 359.
  • Carruba, O., (1966). Das Beschwörungsritual für die Göttin Wisurijanza. StBoT 2.
  • Cohen, Y., (2002). Taboos and Prohibitions in Hittite Society. THeth 24.
  • Darga, M., (1992). Hitit Sanatı. İstanbul.
  • Freu, J., (2002). “Deux Princes-Prêtres de Kizzuwatna, Kantuzzili et Telepinu”. Hethitica 15: 65-80.
  • Garstang,J.,-Gurney, O.R. (1959). The Geography of the Hittite Empire. London 1959.
  • van Gessel, B.H.L., (1998). Onomasticon of the Hittite Pantheon. Part I. LeidenNewyork-Köln.
  • van Gessel, B.H.L., (1998a). Onomasticon of the Hittite Pantheon. Part II.LeidenNewyork-Köln.
  • Goedegebuure P.,M., (2008). “Hattian Origins of Hittite Religious Concepts: The Syntax of ‘to Drink (to) a Deity’ (Again) and Other Phrases”. JANER 8: 67-73. [Appendix to Soysal O. 2008a]
  • Gurney, O.R., (1977). Some Aspects of Hittite Religion. London.
  • Gurney, O.R., (1983). “The Hittite Title tuhkanti-“. AnSt 33: 97-101.
  • Gurney, O.R., (1993). “The Treaty with Ulmi-Tešup”. AnSt 43: 13-28.
  • Gurney, O.R., (2002). “The Autorship of the Ulmi-Tešup Treaty”. Gs Imparati: 339-344.
  • Güterbock, H.G., (1982). Les Hiéroglyphes de Yazılıkaya, A Propos dʹun Travail Récent. Paris.
  • Güterbock, H.G., (1998). “To Drink a God”, 24ème RAI: 121-129.
  • Haas, Volkert (1994). Geschichte der Hethitischen Religion. HbOr I/15.
  • Haas, Volkert (1998). Die hurritischen Ritualtermini in hethitischem Kontext. ChS I/9.
  • Heinhold-Krahmer S., (2001-2001). “Anmerkungen StBoT 38”. AfO 48/49: 90-104.
  • Hoffner, H.A., (1989). “The UlmiTešup Treaty (KBo 4.10 = CTH 106) with a New Join”. Fs T.Özgüç:199-203.
  • Hout, Th.P.J., van den, (1989). “A chronology of the Tarhuntassa-Treaties”. JCS 41: 100-114.
  • Hout, Th.P.J. van den, (1995). Der UlmiTešup-Vertrag. Eine prosopographische Untersuchung, StBoT 38.
  • Imparati, F., (1979). “Il Culto della dea NIN.GAL Presso Gli Itti”, Fs Meriggi: 293-324.
  • Imparati, F., (1998-2001). “Ningal”. RlA 9: 356-357.
  • Kammenhuber, A., (1971). “Heth. ḫaššuš 2-e ekuzi “Der König trinkt zwei”, SMEA 14: 143-159.
  • Karasu, C., (2002). “The Great Sea According to the Hittite Texts.” Fs Popko: 197-203.
  • Klengel, H., (1999). Geschichte des Hethitischen Reiches, HbOr I/34.
  • Klinger, J., (1995). “Das Corpus der Maşat-Briefe und seine Beziehungenzu den Texten aus Ḫattuša”. ZA 85: 74-85.
  • Košak, S., hethiter.net/:hetkonk (v.1.82)
  • Lambert, W.G., (1978). “The Mesopotamian Background of the Hurrian Pantheon”. RHA 36: 129-134.
  • Laroche, E., (1946-1947). Recherches sur les noms des dieux hittites, (RHA VII/46) Paris.
  • Laroche, E., (1948). “Teššub, Ḫepat et leur cour” JCS 2: 113-136.
  • Martino, S.de, (1999). “Ura and the boundaries of Tarhuntašša” AoF 26: 291- 300.
  • Martino, S. de-Imparati F., (2001). “Observations on Hittite International Treaties”. Akten des 4.Internationalen Kongresses für Hethitiologie: 347- 363.
  • Mascheroni, L.M., (1984). “Scribi hurriti a Boğazköy: una verifica prosopografica”. SMEA 24: 151-173.
  • Masson, E., (1981). Le panthéon de Yazılıkaya, Paris.
  • Melchert, H.,C., (2003). The Luwians, HdOr I/68, Leiden-Boston 2003.
  • Melchert, H.,C., (2007). “The Borders of Tarhuntassa Revisited”. Fs DinçolDinçol: 507-513.
  • Neu, E., (1974). Der Anitta-Text. StBoT 18.
  • Neu, E., (1996). Das Hurritische Epos des Freilassung, Untersuchungen zu einem hurritisch-hethitischen Textensemble aus Ḫattuša, StBoT 32.
  • Otten, H., (1988). Die Bronzetafel aus Boğazköy, Ein Staatsvertrag Tuthaliḭas IV, StBoT Beiheft 1.
  • Patri, S., (2007). L’alignement syntaxique dans les langues indoeuropéennes d’Anatolie, StBoT 49.
  • Puhvel, J., (1957). “On an alleged eucharistic expression in Hittite rituals”. MIO 5: 31-33.
  • Popko, M., (1995). Religions of Asia Minor, Warsaw.
  • Schwemer, D., (2001). Die Wettergottgestalten Mesopotamiens und Nordsyriens im Zeitalter der Keilschriftkulturen, Wiesbaden.
  • Seheer, Jurgen (2006). Hattuşa Rehberi. Hitit Başkentinde Bir Gün. İstanbul.
  • Seeher, Jurgen (2011). Taşa Yontulu Tanrılar, Hitit Kaya Tapınağı Yazılıkaya, İstanbul.
  • Sideltsev, A.V., (2010). “Syntax of Lists in Middle Hittite”. Acts of the 7th .International Congress of Hititology: 709-723.
  • Singer, Itamar (1996). Muwatalli’s Prayer to the Assembly of Gods through the Storm-God of Lightning (CTH 381). Atlanta, Georgia.
  • Singer, Itamar (1999). “The Head of the MUBARRÛ-men on Hittite” Seals, ArOr 67: 649-653.
  • Singer, Itamar (2002). Hittite Prayers, Atlanta.
  • Soysal Oğuz (2007). “Tanrɩ içmek” Hitit Kült Teriminin Hatti Dili Işɩğɩnda Yeni Bir Yorumlama Denemesi”. Fs. Dinçol-Dinçol: 731-737.
  • Soysal, Oğuz (2008). “Philological Contributions to Hattian-Hittite Religion (I)”. JANER 8/1: 45-66.
  • Starke, F., (1990). Untersuchung zur Stammbuilding des keilschriftluwischen Nomens, StBoT 31.
  • Strauß, R., (2006). Reinigungsrituale aus Kizzuwatna Ein Beitrag zur Erfoschung hethitischer Ritualtradition und Kulturgeschichte, New York.
  • Taracha, P., (2009). Religions of Second Millenium Anatolia, DBH 27.
  • Trémouille, M.C., (1997). dHebat, une Divinité syro-Anatolienne, Eothen 7.
  • Ünal, Ahmet (1999). Hititler-Etiler ve Anadolu Uygarlıkları, İstanbul.
  • Ünal, Ahmet (2003). Hititler Devrinde Anadolu II, İstanbul.
  • Wegner, Ilse (2002). Hurritische Opferlisten aus hethitischen Festbeschreibungen, Teil II: Texte für Teššub, Hebat und Weitere Gottheiten, ChS I/3-2.
  • Weippert, M., (1998-2001). “ DNIN.GAL/Nikkal”. RlA 9: 357-359.
  • Wilhelm, Gernort (1989). The Hurrians, Warminster-England.
  • Yoshida, D., (1996). Untersuchungen zu den Sonnengottheiten bei den Hethitern, THeth 22.
  • Zgoll, A., (1998-2001). “Ningal”. RlA 9: 352-356