Some Unusual Hittite Expressions for the Time of DayAuthor(s): Charles CarterSource: Journal of the American Oriental Society, Vol. 94, No. 1 (Jan. - Mar., 1974), pp. 138-139Published by: American Oriental SocietyStable URL: http://www.jstor.org/stable/599743 .

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Journal of the American Oriental Society 94.1 (1974) Journal of the American Oriental Society 94.1 (1974)

More specifically, however, it seems that this noun was also used as a proper name, referring to a particular har- bor-town. Kutscher,5 following the suggestion of Alt, had already observed that the town of Muhhazu mentioned in the El-Amarna texts6 (lying between Gaza and Jaffa) and the town called M(l)hs listed next to Jaffa in the list of cities captured by Thutmoses III,7 are most probably to be identified with Yabne-Yam 'The Harbor'.

The Aramaic name of Yabne-Yam in later periods was

mdahza deYamnin 'The Harbor of Yabne', and the Arabic name for this site was mahuz Yibnd 'The Harbor of Yibni' and also madhuz al-'Awwal 'The First Harbor'.8 The

nearby harbor of Ashdod, Ashdod-Yam, was called in Arabic sources mahuiz 'Izdid 'The Harbor of 'Izdud' or madhiz at-Tdni 'The Second Harbor'.9

In the administrative texts from Ugarit we find refer- ence to a town called Mhd in the alphabetic textsl0 and

5 Leshon~nu 8 (1937), 138 f. 6 EA 298:25 alMu-u[h]-ha-zi 7 Cf. J. Simons, Handbook for the Study of Egyptian

Topographical Lists Relating to Western Asia (Leiden,

1937), pp. 115 ff. 8 E. Y Kutscher, op. cit., p. 139; also in Leshonenu

34 (1969-70) 6 f. 9 Ibid. 10 UT 2014: (16) bn. yhnn. adddy (17) bn. pdgy. mhdy

(16) Bn-Yhnn, the Ashdodite (17) Bn-Pdgy, the Maha-

dite.

More specifically, however, it seems that this noun was also used as a proper name, referring to a particular har- bor-town. Kutscher,5 following the suggestion of Alt, had already observed that the town of Muhhazu mentioned in the El-Amarna texts6 (lying between Gaza and Jaffa) and the town called M(l)hs listed next to Jaffa in the list of cities captured by Thutmoses III,7 are most probably to be identified with Yabne-Yam 'The Harbor'.

The Aramaic name of Yabne-Yam in later periods was

mdahza deYamnin 'The Harbor of Yabne', and the Arabic name for this site was mahuz Yibnd 'The Harbor of Yibni' and also madhuz al-'Awwal 'The First Harbor'.8 The

nearby harbor of Ashdod, Ashdod-Yam, was called in Arabic sources mahuiz 'Izdid 'The Harbor of 'Izdud' or madhiz at-Tdni 'The Second Harbor'.9

In the administrative texts from Ugarit we find refer- ence to a town called Mhd in the alphabetic textsl0 and

5 Leshon~nu 8 (1937), 138 f. 6 EA 298:25 alMu-u[h]-ha-zi 7 Cf. J. Simons, Handbook for the Study of Egyptian

Topographical Lists Relating to Western Asia (Leiden,

1937), pp. 115 ff. 8 E. Y Kutscher, op. cit., p. 139; also in Leshonenu

34 (1969-70) 6 f. 9 Ibid. 10 UT 2014: (16) bn. yhnn. adddy (17) bn. pdgy. mhdy

(16) Bn-Yhnn, the Ashdodite (17) Bn-Pdgy, the Maha-

dite.

aZMa-ha-du in'the cuneiform documents.1 This location must be distinguished from the similar, but, I believe, different toponym of MahdlMihd/alMa-a-ha-di12 The

Ugaritic toponym Mhd seems to be the equivalent of EA Muhhazu and Egyptian M(i)hs, especially because of its association in the administrative texts with Canaanite harbors like Addd/aSlA-da-di 'Ashdod',13 as well as aIA-

ki-ya 'Acco' and aliA-qu-lu-nu 'Ascalon'.14

If Ugaritic MhdIalMahadii does indeed refer to the harbor at Yabne-Yam, it would add yet another port to the list of Canaanite harbors known to have been active

long before the arrival of the Israelites and the Sea People at the coasts of Canaan.

ROBERT R. STIEGLITZ UNIVERSITY OF HAIFA

11 RS 19:42:10 (PRU VI, p. 77): aiMa-ha-di-ya, gentilic of Mahadu, corresponds to alphabetic mhdy.

12 Astour, op. cit., p. 117 n. 5, accepted the tentative

suggestion of Nougayrol (PRU V, p. 27) that gentilic mhdy stands for mihdy. It seems very unlikely to me that Mhd in UT 2014:17 is a scribal error or variant of Mahd/Mihd.

13 On the vocalization of Addd, see F. M. Cross, Jr. and D. N. Freedman, "The Name of Ashdod", BASOR 175 (1964), 48ff. For cuneiform ASdadu, see PRU VI, p. 119.

14 See RS 19.42 (PRU VI, p. 77) in which are listed several Canaanite harbors both in the north and south of the Syro-Palestinian coast.

aZMa-ha-du in'the cuneiform documents.1 This location must be distinguished from the similar, but, I believe, different toponym of MahdlMihd/alMa-a-ha-di12 The

Ugaritic toponym Mhd seems to be the equivalent of EA Muhhazu and Egyptian M(i)hs, especially because of its association in the administrative texts with Canaanite harbors like Addd/aSlA-da-di 'Ashdod',13 as well as aIA-

ki-ya 'Acco' and aliA-qu-lu-nu 'Ascalon'.14

If Ugaritic MhdIalMahadii does indeed refer to the harbor at Yabne-Yam, it would add yet another port to the list of Canaanite harbors known to have been active

long before the arrival of the Israelites and the Sea People at the coasts of Canaan.

ROBERT R. STIEGLITZ UNIVERSITY OF HAIFA

11 RS 19:42:10 (PRU VI, p. 77): aiMa-ha-di-ya, gentilic of Mahadu, corresponds to alphabetic mhdy.

12 Astour, op. cit., p. 117 n. 5, accepted the tentative

suggestion of Nougayrol (PRU V, p. 27) that gentilic mhdy stands for mihdy. It seems very unlikely to me that Mhd in UT 2014:17 is a scribal error or variant of Mahd/Mihd.

13 On the vocalization of Addd, see F. M. Cross, Jr. and D. N. Freedman, "The Name of Ashdod", BASOR 175 (1964), 48ff. For cuneiform ASdadu, see PRU VI, p. 119.

14 See RS 19.42 (PRU VI, p. 77) in which are listed several Canaanite harbors both in the north and south of the Syro-Palestinian coast.

Some unusual Hittite expressions for the Time of Day

This paper is concerned with two unusual Hittite expressions found in some descriptions of festivals and designating the arrival of evening.

Some unusual Hittite expressions for the Time of Day

This paper is concerned with two unusual Hittite expressions found in some descriptions of festivals and designating the arrival of evening.

Hittite religious festival texts make numerous refer-

ences to specific periods or points of time at which pre- scribed cult activities occur. There are allusions to the

beginning of the year, the four seasons, one or the other

month, each of several days (for longer festivals), and

the time of day during which certain characteristic

religious functions take place. In this paper, I shall be

concerned with two unusual expressions found in some

descriptions of festivals and designating the arrival of

evening. KBo II 7 rev. 16-23 describes a spring festival for the

Storm-god of Ziyazi and Mt. Kenkali?a. The festival

continues through two days. In line 22, the text reads,

UD.KAM -kulanittar DINGIR.ME? INA A. DINGER-LIM- SU

Hittite religious festival texts make numerous refer-

ences to specific periods or points of time at which pre- scribed cult activities occur. There are allusions to the

beginning of the year, the four seasons, one or the other

month, each of several days (for longer festivals), and

the time of day during which certain characteristic

religious functions take place. In this paper, I shall be

concerned with two unusual expressions found in some

descriptions of festivals and designating the arrival of

evening. KBo II 7 rev. 16-23 describes a spring festival for the

Storm-god of Ziyazi and Mt. Kenkali?a. The festival

continues through two days. In line 22, the text reads,

UD.KAM -kulanittar DINGIR.ME? INA A. DINGER-LIM- SU

arha pitinzi .... The same spring festival for the same

two deities is described in the parallel text, KBo II 13

obv. 8-20.1 Line 19 reads, GiM-anma nekuza mehuni

1 The divine names are written somewhat differently in the two texts. Thus, we find Du 'Ziyazi in KBo II 7

rev. 10, but DU lZiyaziya in KBo II 13 obv. 2. HIUR.SAGKen-

kalisa is found in KBo II 7 rev. 10,12,13,20, whereas

HUR.SAGKikkalisa (KBo II 13 obv. 3, 5) and HUR.SAGKili-

nuna(S) (KBo II 13 obv. 1,2 (restored), 14) are found in the

parallel text. Since the names HUR.SAGKilinuna(g) and

HUR.SAG KikkaliAa interchange in KBo II 13, they are

variants and must both designate in that text the same

deified mountain mentioned in KBo II 7 rev. 10, 12, 13, 20.

arha pitinzi .... The same spring festival for the same

two deities is described in the parallel text, KBo II 13

obv. 8-20.1 Line 19 reads, GiM-anma nekuza mehuni

1 The divine names are written somewhat differently in the two texts. Thus, we find Du 'Ziyazi in KBo II 7

rev. 10, but DU lZiyaziya in KBo II 13 obv. 2. HIUR.SAGKen-

kalisa is found in KBo II 7 rev. 10,12,13,20, whereas

HUR.SAGKikkalisa (KBo II 13 obv. 3, 5) and HUR.SAGKili-

nuna(S) (KBo II 13 obv. 1,2 (restored), 14) are found in the

parallel text. Since the names HUR.SAGKilinuna(g) and

HUR.SAG KikkaliAa interchange in KBo II 13, they are

variants and must both designate in that text the same

deified mountain mentioned in KBo II 7 rev. 10, 12, 13, 20.

138 138

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CARTER: Hittite Expressions for time of day

kigari DINGIR.ME? SAL.ME?hazkaraiyaza arha pedanzi .... Obviously, then, the expression UD.KAnM kulanittar refers to the coming of evening. But, how is it to be understood ? The glossenkeil in front of the word indicates that it is Luwian. An examination of the passages listed under kulani- by Laroche in his Dictionnaire de la langue louvite, p. 56, indicates a meaning such as "to consummate," "to perfect," "to bring to an end," "to complete"; or, in the case of kulanag (KBo II 38: 4), "consummation," or the like. As to form, 'kulanittar is probably not an abstract noun, since -hi is the suffix for abstract nouns in Luwian. (Even if one should insist that, in spite of the glossenkeil, the word is Hittite, still -ittar does not normally serve to form abstracts in Hittite). It is probably better to think of the Luwian 3 pres. sing. med.-pass. suffix -tari; the form would, then, be an abbreviation from a longer *ku- lanittari, "it is completed." The line in question would, accordingly, be translated, "The day is completed. They carry the deities into their temple."

Another time-expression occurs in other religious festi- val texts in positions corresponding to those occupied by the two phrases mentioned above; that is, after the de- scription of ceremonies that are performed for some deity

With respect to Kenkaliga = KikkaliSa, it is not strange or surprising to find n before k becoming k. For Kilinuna interchanging with Kikkaliga, I can offer no explanation at present. The name Ziyazi(ya) is another matter. In both KBo II 7 and KBo II 13, it is preceded by the deter- minative for names of men. But, it is a town name in KUB XXIII 68 ii 14, 15 (cf. Laroche, Onomastique, p. 101). Prof. Gilterbock has drawn my attention to KBo X 1 obv. 46, and KBo X 2 ii 46, where another name is written once with the PN determinative, and in the parallel passage with the determinative URU. This same name is found in KBo IV 13 i 45 with the determinative URU (DINGIR-MES URU Ta-wa-na-ka). In view of these statements, and of the further fact that a king could have a god, whereas a private citizen normally could not, it is likely that the deity here is the Storm-god of the town Ziyazi(ya), in spite of the masc. PN determinative.

on the second day of a spring festival, and before the mention of the removal of the deity to his temple. It is GIM-anma DUTU AN-E (GIS)lahhmrnuzziu? appanzi (XVII 36: 11 (context broken); XXV 23 i 23, 48; ii 27 (text broken). From the relationship this clause bears to the statements preceding and following it, taken together with the fact that the two time-phrases mentioned above bear the same relationship to their contexts, it is to be inferred that it too refers to the advent of evening. This conclusion is supported by XXV 23 ii 26 ff. which runs:

26) SAL.MEShazza[qaraza dugki?kanzi GIM-anma DUTv AN-E]

27) lahhurnu[zziuS appanzi nzz DINGIR-LUM INA E. DINGIR-LIM arha pedanzi DINGIR-LUM]

28) degzi .[ . .]2 If the expression in question refers to the coming of eve- ning, the occurrence of gSezi, "he (i.e., the god) sleeps" (line 28), makes good sense (cf. KBo II 7 obv. 14). The phrase itself, to be sure, deserves comment. Behind DUTU AN-E (GIS) lahhurnuzziug appanzi may lie one or the other of two Hittite expressions: viz., nepilal ISfanu- wag lahhurnuzziu? appanzi, or nepigag I?tanun lahhurnuz- ziu? appanzi, in which latter case we have a schema kath' holon kai meros construction. In either case, the meaning is the same. But, how exactly is the expression to be understood, and how is it to be translated? In answer to the second question, I propose the translation, "When the sun sets ..." But, to understand why and how the seizing or gathering (so Laroche, Ugaritica V, p. 779) of the "fruits of the Sun-god of heaven" is related to the apparent setting of the sun (or the coming of eve- ning) is another matter. For the present, I can offer no explanation for this highly unusual expression for the time of day, except to suggest that it might point to a cultic meal scheduled at sunset.

CHARLES CARTER THE UNIVERSITY OF NORTH DAKOTA, GRAND FORKS

2 The restoration of lines 26 and 27 is not certain in detail, but it does preserve the general tenor of parallel passages found elsewhere in the text. Thus, see col. i 22- 24, 47-50; ii 8f (very broken).

139

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