5/3/07 Hittite Treaties, Annals and other documents from Anatolia to Egypt, relating to Indo-European rites

Beginning of the victory of King Usermare-Setepnere Ramses II, who is given life, forever, which he achieved in the land of Kheta and Naharin, in the land of Arvad, in Pedes, in the Derden, in the land of Mesa, in the land of Kelekesh, Carchemish, Kode, the land of Kadesh, in the land of Ekereth, and Mesheneth.

Behold, his majesty prepared his infantry and his chariotry, the Sherden of the captivity of his majesty from the victories of his word – they gave the plan of battle. His majesty proceeded northward, his infantry and his chariotry being with him. He began the goodly way to march.

Year 5, the second month of the third season tenth month, on the ninth day, his majesty passed the fortress of Tharu, like Montu when he goes forth. Every country trembled before him, fear was in their hearts; all the rebels came bowing down for fear of the fame of his majesty, when his army came upon the narrow road, being like one who is upon the highway.

Now, after many days after this, behold, his majesty was in Usermare-Meriamon, the city of cedar. His majesty proceeded northward, and he then arrived at the highland of Kadesh. Then his majesty marched before, like his father, Montu lord of Thebes, and crossed over the channel of the Orontes, there being with him the first division of Amon named: "Victory-of-King-Usermare-Setepnere."

When his majesty reached the city, behold, the wretched, vanquished chief of Kheta had come, having gathered together all countries from the ends of the sea to the land of Kheta, which came entire: the Naharin likewise, and Arvad, Mesa, Keshkesh, Kelekesh, Luka, Kezweden, Carchemish, Ekereth, Kode, the entire land of Nuges, Mesheneth, and Kadesh. He left not a country which was not brought together with their chiefs who were with him, every man bringing his chariotry, an exceeding great multitude, without its like. They covered the mountains and the valleys; they were like grasshoppers with their multitudes. He left not silver nor gold in his land but he plundered it of all its possessions and gave to every country, in order to bring them with him to battle.

Behold, the wretched, vanquished chief of Kheta, together with numerous allied countries, were stationed in battle array, concealed on the northwest of the city of Kadesh, while his majesty was alone by himself, with his bodyguard, and the division of Amon was marching behind him. The division of Re crossed over the river-bed on the south side of the town of Shabtuna, at the distance of an iter from the division of Amon; the division of Ptah was on the south of the city of Aranami; and the division of Sutekh was marching upon the road. His majesty had formed the first rank of all the leaders of his army, while they were on the shore in the land of the Amor. Behold, the wretched vanquished chief of Kheta was stationed in the midst of the infantry which was with him, and he came not out to fight, for fear of his majesty. Then he made to go the people of the chariotry, an exceedingly numerous multitude like the sand, being three people to each span. Now, they had made their combinations thus: among every three youths was one man of the vanquished of Kheta, equipped with all the weapons of battle. Lo, they had stationed them in battle array, concealed northwest of the city of Kadesh.

They came forth from the southern side of Kadesh, and they cut through the division of Re in its middle, while they were marching without knowing and without being drawn up for battle. The infantry and chariotry of his majesty retreated before them. Now, his majesty had halted on the north of the city of Kadesh, on the western side of the Orontes. Then came one to tell it to his majesty

His majesty shone like his father Montu, when he took the adornments of war; as he seized his coat of mail, he was like Baal in his hour. The great span which bore his majesty called: "Victory-in-Tebes," from the great stables of Ramses II, was in the midst of the leaders. His majesty halted in the rout; then he charged into the foe, the vanquished of Kheta, being alone by himself and none other with him. When his majesty went to look behind him, he found 2,500 chariotry surrounding him, in his way out, being all the youth of the wretched Kheta, together with its numerous allied countries: from Arvad, from Mesa, from Pedes, from Keshkesh, from Erwenet, from Kezweden, from Aleppo, Eketeri, Kadesh, and Luka, being three men to a span, acting in unison.

Year 5, third month of the third season, day 9; under the majesty of Horus: Mighty Bull, Beloved of Truth; King of Upper and Lower Egypt: Usermare-Setepnere; Son of Re; Ramses-Meriamon, given life forever. (1)

Lo, his majesty was in Zahi on his second victorious campaign. The goodly watch in life, prosperity and health, in the tent of his majesty, was on the highland south of Kadesh.

When his majesty appeared like the rising of Re, he assumed the adornments of his father, Montu. When the king proceeded northward, and his majesty had arrived at the locality south of the town of Shabtuna, there came two Shasu, to speak to his majesty as follows: "Our brethren, who belong to the greatest of the families with the vanquished chief of Kheta, have made us come to his majesty, to say: 'We will be subjects of Pharaoh and we will flee from the vanquished chief of Kheta; for the vanquished chief of Kheta sits in the land of Aleppo, on the north of Tunip. He fears because of Pharaoh to come southward.'" Now, these Shasu spake these words, which they spake to his majesty, falsely, for the vanquished chief of Kheta made them come to spy where his majesty was, in order to cause the army of his majesty not to draw up for fighting him, to battle with the vanquished chief of Kheta.

Lo, the vanquished chief of Kheta came with every chief of every country, their infantry and their chariotry, which he had brought with him by force, and stood, equipped, drawn up in line of battle behind Kadesh the Deceitful, while his majesty knew it not. Then his majesty proceeded northward and arrived on the northwest of Kadesh; and the army of his majesty made camp there.

Then, as his majesty sat upon a throne of gold, there arrived a scout who was in the following of his majesty, and he brought two scouts of the vanquished chief of Kheta. They were conducted into the presence, and his majesty said to them: "What are ye?" They said: "As for us, the vanquished chief of the Kheta has caused that we should come to spy out where his majesty is." Said his majesty to them: "He! Where is he, the vanquished chief of Kheta? Behold, I have heard, saying: 'He is in the land of Aleppo,'" Said they: "See, the vanquished chief of Kheta is stationed, together with many countries, which he has brought with him by force, being every country which is in the districts of the land of Kheta, the land of Naharin, and all Kode. They are equipped with infantry and chariotry, bearing their weapons; more numerous are they than the sand of the shore. See, they are standing, drawn up for battle, behind Kadesh the Deceitful."

Then his majesty had the princes called into the presence, and had them hear every word which the two scouts of the vanquished chief of Kheta, who were in the presence, had spoken. Said his majesty to them: "See ye the manner wherewith the chiefs of the peasantry and the officials under whom is the land of Pharaoh have stood, daily, saying to the Pharaoh: 'The vanquished chief of Kheta is in the land of Aleppo; he has fled before his majesty, since hearing that, behold, he came.' So spake they to his majesty daily. But see, I have held a hearing in this very hour, with the two scouts of the vanquished chief of Kheta, to the effect that the vanquished chief of Kheta is coming, together with the numerous countries that are with him, being people and horses, like the multitudes of the sand. They are stationed behind Kadesh the Deceitful. But the governors of the countries and the officials under whose authority is the land of Pharaoh were not able to tell it to us."

Said the princes who were in the presence of his majesty: "It is a great fault, which the governors of the countries and the officials of Pharaoh have committed in not informing that the vanquished chief of Kheta was near the king; and in that they told his report to his majesty daily."

Then the vizier was ordered to hasten the army of his majesty, while they were marching on the south of Shabtuna, in order to bring them to the place where his majesty was.

Lo, while his majesty sat talking with the princes, the vanquished chief of Kheta came, and the numerous countries, which were with him. They crossed over the channel on the south of Kadesh, and charged into the army of his majesty while they were marching, and not expecting it. Then the infantry and chariotry of his majesty retreated before them, northward to the place where his majesty was. Lo, the foes of the vanquished chief of Kheta surrounded the bodyguard of his majesty, who were by his side.

When his majesty saw them, he was enraged against them, like his father, Montu, lord of Thebes. He seized the adornments of battle, and arrayed himself in his coat of mail. He was like Baal in his hour. Then he be took himself to his horses, and led quickly on, being alone by himself. He charged into the foes of the vanquished chief of Kheta, and the numerous countries, which were with him. His majesty was like Sutekh, the great in strength, smiting and slaying among them; his majesty hurled them headlong, one upon another into the water of the Orontes.

"I charged all countries, while I was alone, my infantry and my chariotry having forsaken me. Not one among them stood to turn about. I swear, as Re loves me, as my father, Atum, favors me, that, as for every matter which his majesty has stated, I did it in truth, in the presence of my infantry and my chariotry."

TEN YEAR ANNALS: INTRODUCTION

CTH 61 I, A (+ B) i: 1-29

(1) Thus (speaks) My Sun Mursilis, Great King, King of Hatti, the Valiant, son of Suppiluliumas, Great King, the Valiant.

(3) Even before I sat on my father's throne, all the enemy lands were hostile to me. When my father became a god (i.e. died), my brother Arnuwandas sat on his father's throne. Afterwards, he too became ill. When the enemy lands heard Arnuwandas (was) ill, the enemy lands began to be hostile.

(8) When my brother Arnuwandas became a god (i.e. died), the enemy lands who had not been hostile, (now) these enemy lands also were hostile. The surrounding enemy lands spoke as follows. "His father who was Great King of Hatti before him: he was an heroic king, he had conquered enemy lands. He has become a god; and his son, who sat on his father's throne after him, before he also was a warrior. Now it has afflicted him, and he has become a god. But now he who has sat on his father's throne, he is a child. The borders of Hatti-Land, and the land of Hatti he will not save."

(16) Because my father was garrisoning (troops) in Mitanni, he stayed over in garrison, and they neglected the feasts of my lady Sungoddess of Arinna. When I My Sun sat on my father's throne the surrounding enemy lands which were (still) hostile to me even before I went to any enemy land, I went back to the regular feasts of the Sungoddess of Arinna, my lady, and I celebrated them. I took up (my) hand to the Sungoddess of Arinna, my lady, and I spoke the following: "O Sungoddess of Arinna, my lady, the surrounding enemy lands which have called me a child, and they have made small of me, secondly they have made to attack your borders. O Sungoddess of Arinna, my lady, stand with me: forward (and) smite the afore-mentioned surrounding enemy lands!" And the Sungoddess of Arinna, my lady, heard my word, and she stood with me, and while I sat on my father's throne, I conquered these surrounding enemy lands in ten years, and I destroyed them.


EXTENSIVE ANNALS: INTRODUCTION

CTH 61 II, 1 i: 2-10 ii: 1

(2) And (...)

(3) My father (...). Then PN (...).

But the sickness (...). He/they (...) forth (...). The afore-mentioned sickness (...) he saw. Because (...) the sickness. (?and Ura-Tarhun)das deserted Hatti-Land. (...). Then even my brother died. Sarri-Kusuh (...). (...). I was yet still a child, (...) place (...) to me. (...) they stood for nothing apparent(?) (...)

[The rest of columns ii and iii totally missing.]

1 iv: 1-23

(1) "We (...). And (...) him." (...). And Ura-Tarhundas (Ura-dU-ass-a) (...). Even he stood up for (...). "Because you (...) to you (...). Because (...) he held (...) oppressed. (...). But you do not know the your father's obligation on me. (...). The one who would have made me fear is your elder brother, he who commanded the troops and horse(-troops) during the time of your father: he knew the decree of his father. Previously he was a valiant man. How could I respect you! Are you as he to me?" Then they saw my brother was sick. Because of this, Hannuttis, who commanded the Lower Lands, proceeded to the land of Ishupitta, but he died there. As soon as they heard of the death of Hannuttis, because of that, they put up resistance. Then they wrote these words to me:

(16) "You are just a child. You know nothing. You do not scare me. At present your land is ruined, you troops and your horse(-troops) are decreased: my troops are more than your troops, my horses more than your horses. In your father's time also troops and horse(-troops) were more. You, who are a child, how can you equal him." Thus they belittled me. They did not return my subjects.

(23) Since the enemy (...).


YEAR 1: TEN YEAR ANNALS

The rebellion in Durmitta

KBo iii 4 + KUB xxiii 125 (A) = KBo xvi 1 i : 30 ff. (B); AMX 22 ff., AMG 56 ff., 76 ff.

(30) The Gasgans of the land of Durmitta opened hostilities, and they (were) at war with me. Then the Gasgans also came and kept attacking the land of Durmitta. So I My Sun set out for it. Halilas and Duddusgas these were the principal districts of the Gasgan territory and I attacked them. I came away with deportees, cattle, sheep, and I brought them back to Hattusas, but Halilas and Duddusgas I burnt down.

(36) When Gasga-land heard of the destruction of Halilas and Duddusgas, all Gasga-land was called to arms: it came to me in battle, and I My Sun fought it. My lady the Sungoddess of Arinna, my lord the awesome Stormgod, Mezzullas, (and) all the gods went before me, and I defeated the levied troops of Gasga-land, and I killed them. Again I subjugated the Gasgans of the land of Durmitta for a second time, and they raised troops for me.

The rebellion in Ishupitta

KBo 3.4 + KUB 23.125 (A); A : 43-45 = KBo 16.2 i : 1'-5' (+) 113/e (E); A: 48 = KBo xvi 1 ii : 5 (B); AM 24 ff., Grelois 56 ff., 76 ff.

(43) Then I My Sun returned because the Gasgans of the land of Ishupitta had rebelled against me, and it did not raise troops for me. So I, My Sun, went to the land of Ishupitta. I defeated (the town of) (...)-humessena, and I came away with deportees, cattle, sheep, and I carried them away to Hattusas. I burnt down the town. A second time I subjugated the Gasgans of the land of Ishupitta. And they raised troops for me. These things I accomplished in one year.


YEAR 1: EXTENSIVE ANNALS

The rebellions in Durmitta and Ishupitta

KUB 19.29 obv. i; AM 24 ff.

(1) (...). If (...). (...) hat- (...). And I defeated the levied troops (...). (...) a second time I subjugated (...). I went to (the town of) (...)-humessina. (...)-anna I defeated. And I burnt down the town, and I came away with deportees, cattle, sheep; and I brought them away to Hattusas.


YEAR 2: TEN YEAR ANNALS

The rebellion in the Upper Land

KBo 3.4 + KUB 23.125 (A); A: 49-52 = KBo 16.1 ii : 6 ff. (B); AM 26 ff., Grelois 57 ff., 77 ff.

(49) In the next year I went to the Upper Land because the Gasgans of the land of Tipiya had become hostile to me and it did not raise troops for me. I, My Sun, defeated (the town of) Kathaidduwa, and I came away with deportees, cattle, sheep and I brought them away to Hattusas. But I burnt down the town.

The second rebellion in Ishupitta

KBo 3.4 + KUB 23.125 (A); A: 53-60 = KBo 16.1 i + ii (B); AM 30 ff.; Grelois 57 ff., 77 ff.

(53) Then I came away from the land of Tipiya to Hattusas, and the land of Ishupitta was hostile. And (I sent Hannuttis to Ishupitta?) and he defeated it a second time. Because (...) they escaped: Nunnutas (...). And (...) to Gasga-land. (...) he/it (...). And (I) My Sun (...) the men, the heads of rebellion (...). And he/they (...). And I My Sun made war on (the town of) Kammama, and my lady the Sungoddess of Arinna, my lord the awesome Stormgod, Mezzullas (and) all the gods went before me, and I defeated (the town of) Kammama, and I came away with deportees, cattle, sheep and I brought them away to Hattusas. I burnt the town. these things I accomplished in one year.


YEAR 2: EXTENSIVE ANNALS

The legacy of Arnuwandas

KUB 16.16 obv. i; AM 26 ff.

(9) During the time before I sat on the throne of my father, (...) (the man of Assur?) drove against my brother Sarri-Kusuh, the king of the land of Kargamis. Kuwatnamuwas, GAL LU (...). He left in garrison (...). When I came to sit on the throne of my father (...). And I sent forth Nuwanzas the GAL GESTIN with troops and horse to the land of Kargamis. And he arrived over in the land of Kargamis, to Sarri-Kusuh my brother. And to Nuwanzas the GAL GESTIN I had spoken thus: "If the man of Assur does come, fight him! If he does not come, be about in the land! Keep the land protected!" But as the man of Assur heard abroad "Hittite troops and horse have come", he therefore did not come.

(20) Because the Gasgan enemy was hostile to it, he continued to attacked the Hatti-land. (...) he was not a friend/it had not arrived. Some of the troops he had directed to Kargamis, and they were facing the enemy of Assur, and some of the troops he had directed to the Lower Land, where they were facing the enemy of Arzawa: and they protected the lands. But there was a shortage of troops under me. Because the troops under me were the standing army, the enemy went and continued to attack the land. So I proceeded to the Upper Land, and I attacked (...) (the town of) Kathaidduwa. The gods went before me, my lord the awesome Stormgod, my lady the Sungoddess of Arinna, the Stormgod of Hatti, Kurundas of Hatti, the Stormgod of the Army, the almighty Stormgod. And I conquered (the town of) Kathaidduwa, and I burnt down the town, and I came away with deportees, cattle, sheep, and I brought them away to Hattusas.

(31) Because the land of Ishupitta was hostile, I vanquished it, and I defeated it. Because Pazzannas and Nunnutas, my subjects, escaped from me (...). (...)-ru (...). (...) (the town of) Palhuissa (...).

Short gap.

KUB 14.15 obv. i; AM 32 ff.

(1) (...)-an (...). And the gods went before me: my lord the powerful Stormgod, my lady the Sungoddess of Arinna, the Stormgod of Hatti, the Stormgod of the Army, the almighty Stormgod. (...). And I burnt down the town, and I came away with deportees, cattle, sheep, and I brought him away to Hattusas.

(5) Then I went to (the town of) Palhuissa, and the gods went before me, and I overcome (the town of) Palhuissa, and I burnt down the town, and I came away with deportees, cattle, sheep. And I brought them away to Hattusas. There were these levied troops. As soon as I marched into battle , furthermore, this one did not withstand me, and they before me, and I set up camp at (the town of) (...). then I came back to (the town of) Istahara: and I brought away the grains of (the town of) (...) and of (the town of) Palhuissa, and I brought it away to Hattusas. And I wrote as follows to the men of (the town of) Kammama and the men of (the town of) (...): "Pazzannas and Nunnutas have come to you seize them! If you do not seize them, and give them to me, I will destroy you! I will dedicate (the town of) Palhuissa to the Stormgod. I will purify (...). And furthermore (...). As soon as the men of (the town of) Kammama and the men of (the town of) (...) heard the same, they killed Pazzannas and Nunnutas, and the men of (the town of) Kammama and the men of (the town of) (...) became enfeoffed to me a second time. Then I came to (the town of) Ankuwa, and I wintered at Ankuwa.


YEAR 3: TEN YEAR ANNALS

CTH 61 I, B ii: 29-41 (AM 12)

(29) And in the year (...). My brother in (...). And the troops of Huwarsanassa and the troops of (...) drove forth away from me; and they came into the land of Arzawa. I sent a messenger to Uhhazitis, and I wrote to him: "These men of mine the troops Attarimma, the troops of Huwarsanassa, the troops of Suruda have come over to you: give them back to me!" But Uhhazitis wrote back to me as follows: I will not send anything back to you. Since they (...) to me in strength (pl.) (...)." (...) his subjects.

[Gap.]

A ii: 7-49

(7) Then I came back from Palhuissa to Hattusas, and I mustered troops and horse(-troop)s. Then in that year I also marched out to Arzawa (Hit. ar-za-u-wa). I sent a courier to Uhhazitis, and I wrote to him: "My subjects who came over to you, although I have petitioned after them, you have not given them back to me. You have called me a child: it belittled me. Now, come, let us to battle! Let Tarhunnas, my lord, judge!"

(15) Then as I marched, when I reached Mt. Lawasa, the awesome Tarhunnas, my lord, manifested (his) grace (Hit.: para handandatar): he hurled a thunderbolt (logogram, giskalmis). My army (or: troops) beheld the thunderbolt, it (i.e. the army) surveyed the land of Arzawa (or: the land of Arzawa saw it): the thunderbolt passed and it struck the land of Arzawa. It hit Apasas, the city of Uhhazitis, and it caught his knee, and he sickened. Since Uhhazitis was sick, he did not come against me in battle, he sent forth his son, Piyama-Kurundas, (logogram, mSUM-ma-dLAMMA-an, acc. case) together with troops and horse(-troop)s against me. He stood against me in battle at Walma, at the R. Astarpa, and I My Sun(god) fought him. The Sungoddess of Arinna, my lady, the awesome Tarhunnas, my lord, Mezzullas, and all all the gods aided me (lit.: they fore-ran, preceded), and I smote Piyama-Kurundas, the son of Uhhazitis, together with his troops (and) his horse(-troop)s, and I defeated him. Moreover, I caught him in the rear (lit. seized him behind). I advanced across into the land of Arzawa, and I proceeded to Apasas, the city of Uhhazitis. Uhhazitis did not oppose me, he evaded me and he went across the sea to the islands (Hit. <gursauwanza). There he remained.

(33) The whole land of Arzawa fled. Some deportees went to Mt. Arinnandas, and they held Mt. Arinnandas; and some deportees went forth to Purandas, and they held Purandas; but some deportees went across the sea with Uhhazitis. And I, My Sun(god) went after the deportees to Mt. Arinnandas and I attacked Mt. Arinnandas. My lady the sungoddess of Arinna, my lord the awesome Tarhunnas, Mezzullas, and all the gods aided me, and I conquered Mt. Arinnandas. And the deportees (logogram, NAM.RA.MES: Hit. arnuwalas), whom I the Sun(god) brought to the palace, they were 15,500. But the deportees whom the Hittite officers, troops and horse(-troop)s brought: it is not possible to number them. I sent forth the deportees to Hattusas, and they brought them out.

(46) As soon as I conquered Mt. Arinnandas, then I came back to the R. Astarpa, and I set up a fortified camp, and I celebrated the Festival of the Year there. These things I accomplished in one year.


YEAR 3: EXTENSIVE ANNALS

CTH 61 II, 2B i: 23-32

(23) So it became Spring. Because Uhhazitis stood beside (i.e. allied himself with) the king of Ahhiuwa, the land of Millawanda (...) to the king of Ahhiuwa. I, My Sun(god) (...). And (I) sent forth Gullas and Malazitis (with) troops and horse(-troop)s, and they attacked (the land of Millawanda?), and they came back (lit. took up) with deportees, cattle and sheep (and they brought them away to Hattusas).

(27) When Mashuiluwas, the king of Mira, held Impa, Piyama-Kurundas (logogram mSUM-dKAL-as), the son of Uhhazitis, stood for battle against him. My gods went before Mashuiluwas and he beat Piyama-Kurundas and he defeated him. Inasmuch as Mashuiluwas vanquished Piyama-Kurundas, the son of Uhhazitis, he therefore went further, and he attacked the land of Hapanuwa. (...) his half of the land of Mira was with Mashuiluwas. (...). And he turned to the land of Hatti.

[Blank space: enough for six lines; another 6-8 lines broken away.]

CTH 61 II, 2A ii: 1-7

(1-2) (...) in(to) (...). (...) (he) took/seized (...). (...). He did not stand in battle (...). He withdrew away (...). I razed (...)-sa, and I came away with deportees, cattle (and) sheep, and I brought it up to Hattusas.

Laroche: CTH 61, II.2

A KUB 14.16 = BoTU 50, 51 B

B KUB 14.15 (+) KBo 16.104 = BoTU 51 A

2B ii: 1a-16 (+) KBo 4.2 ii (AM pp. 44-50)

(1a) As soon as I defeated these lands and I again enfeoffed them, then in the same year I marched to Arzawa. As I reached the R. Sehiriya, the awesome Tarhunnas, my lord, manifested (his) grace: he hurled a thunderbolt. The land of Hatti saw it from behind, and the land of Arzawa saw it from the front. The thunderbolt itself hastened, and it struck Apasas, the city of Uhhazitis, and it hit Uhhazitis, and a bad sickness afflicted him. It broke his knee. As I, My Sun(god) (logogram, dUTUsi, Hit. Istanus-mis?), marched, so I reached Sallapa. Because I had written to Sarri-Kusuh (logogram, mLUGAL-dSIN-ah), my brother, the king of Kargamis, he (had) already brought up troops and horse(-troop)s to Sallapa. And I held a review with him/of them at Sallapa. Then I marched to the land of Arzawa. As I reached Aura, Mashuiluwas, who held (...), hastened before me, and I questioned him. He spoke to me, "The thunderbolt of the god struck Uhhazitis, and a bad sickness has afflicted him, and it has broken his knee. If (...)" (...) formerly/previously (...) ...

[Gap unknown number of lines.]

2B ii: 38-42

(38) The army/camp (...). But the afore-mentioned/this (one) (...). But on this side (...) 1 DANNA (...). As soon as (...)

[Gap of about 40 lines.]

2B iii: 24-52

(24) "And (...). And my brother he (...-)ed (...), and I set (his?) mind at rest. (...).

(27) But I, since the displaced persons (logogram, NAM.RA.MES: Hit. arnuwalas) took flight, wrote as follows to my brother: "The displaced persons who have fled away from me the Hursanassan deportees, the Surudan deportees and the Attariman deportees they have crossed over and while they (...)-ed, they have split apart. The Hursanassan deportees, the Surudan deportees and the Attarimman deportees: they are among those separating over to Mt. Arinnandas; and the Hursanassan deportees the Surudan deportees and the Attarimman deportees: they are also among those separating over to (the town of) Purandas." Because these displaced persons took flight from me, and they held again the impassable heights (lit.: weighty mountains), I (My Sun(god)?) issued Sarri-Kusuh, the king of Kargamis, my brother a command: "Because the deportees fled away from me, and they hold again the impassable heights, and the year is closing upon us, come, we will force march to one or the other and we will bring them down." And I My Sun(god) went to Mt. Arinnandas. This same Mt. Arinnandas (is) very inaccessible, jutting (lit. going forth) into the sea. Furthermore it (is) very high and rugged. Moreover, being rocky, it is impossible to drive up with horses (i.e. chariots). The deportees held it completely, and the troops were entirely on top. Since it was not possible the horses drive up, I My Sun(god) advanced before the army on foot, and I went up Mt. Arinnandas on foot. And I beleaguered the deportees to hunger and to thirst. And when it became intolerable for them in hunger and in thirst, the deportees came down, and they knelt down at my feet. "Do not destroy us, our lord! Take us in servitude, our lord! Lead us up to Hattusas!" Then the deportees knelt down at my feet, and I brought the deportees down from Mt. Arinnandas. I alone brought 15,500 deportees to my house, but it is impossible to number the deportees whom the Hittite troops, horse(-troop)s, and sarikuwas-troops brought.

2A iii: 23-43

(23) And as soon as I brought down the displaced persons from Mt. Arinnandas and sent them forth to Hattusas, I My Sun(god) went after the deportees in Purandas. When I reached (the town of) (...), I wrote to the people of Purandas: "You were my father's subjects: my father received you. But you have gone in fief to Uhhazitis: the one (who) helped (lit.: stepped after) the king of Ahhiuwa and made war. Now, you become mine again and no longer stand by Uhhazitis! You hand over my subjects who are the Hursanassan deportee, the Surudan deportee, and the Attarimman deportee!" But they wrote the following back to me: "We hold (...). You subjects who have come in, we will not hand them over. (...) to (...). If he (...) in the sea. (...). We will drive you backwards. (...) we will authorize." But I, because it was early autumn, then went back to the river Astarpa. And I set up camp at the river Astarpa. But Uhhazitis (...) fell sick, and he died. (...). And his wife (...). Piyama-Kurundas (...).

[The continuation is lost.]


YEAR 4: TEN YEAR ANNALS

CTH 61, I. A ii: 50-86

(50) Then it became Spring. Since Uhhazitis was ill, he was in the islands (Hit.: aruni anda, lit. in the sea) and his sons were with him. Uhhazitis died in the islands: his sons split up, the one in the same islands, but the other, Tapalazunaulis, came away from the sea. Because all the land of Arzawa (...) it had gone up into Purandas. Tapalazunaulis went up into Purandas.

(57) As soon as I observed the Festival of the Year, I went to Purandas for battle. Tapalazunaulis came down from Purandas with troops and horse(-troop)s, and he came against me in battle, and he stood in battle before me in the field(s) and his pasture land. My Sun(god) attacked him: my lady the sungoddess of Arinna, my lord the awesome Tarhunnas, the goddess Mezzullas, and and all the gods drove before before and I struck Tapalazunaulis (...) with his troops and his horse(-troop)s and I defeated him. Then I besieged him: I went and I encircled Purandas, and I invested it and I dammed (lit.: brought away) its water.

(66) Since I invested Purandas, Tapalazunaulis the son of Uhhazitis, who was up inside Purandas became afraid, and he escaped by night down from Purandas. Then he sent ahead his sons and deportees out of the citadel, and he led them down.

(71) As soon as My Sun(god) heard "Tapalazunaulis is escaping by night, and he is sending ahead his wife, his sons and the deportees from the citadel and he led them down", My Sun(god) sent after him troops (and) horse(-troop)s. They cut off Tapalazunaulis en route, and they separated his wife, his sons and the deportees from him: they re-captured them, Tapalazunaulis alone escaped. The deportees whom they captured en route, he took them as troops and horse(-troop)s.

(79) Then I went and I besieged Purandas by day. I battled (...) they ran. My lady the sungoddess of Arinna, my lord the awesome Tarhunnas, Mezzullas, and all the gods drove before me, and I vanquished Purandas. The deportees whom I brought to the palace were 16,x00 deportees. But the deportees, cattle and sheep whom the lords, troops and horse(-troop)s brought to Hattusas, it is impossible to number. I sent them on to Hattusas, and they brought them away.

CTH 61, I. A iii: 1-41

(1) (...). (...). (...) he was in the sea/on an island. (...). Piyama-Kurundas (logogram: mSUM--ma-dKAL-as), the son of Uhhazitis (...). And he came out of the sea and he (...) and he came in with the King of Ahhiyawa. My Sun(-god) sent (man's name) by ship (...). (...). And they brought him out. With him (were) deportees whom they also brought out. And they, with the deportees of (city name) and with the deportees of Lipa altogether were x0,x00 deportees. I sent sent them on to Hattusas, and they brought them away.

(13) Then I came back to the land of the River Seha. As soon as Manapa-Tarhundas, who was the lord of the River Seha, heard "the King of Hatti comes", he was afraid and then he did not come before me. He sent forth before me his mother, the old men and the old women, and they knelt down at my feet. I gave way against the women: and then I did not go into the River Seha. The Hittite deportees who were in the River Seha, they sent them forth to me, and the deportees whom they sent forth to me, they were 4,000. I sent them on to Hattusas and they brought them away. I took Manapa-Tarhundas and the land of the River Seha in vassalage.

(26) Then I went to the land of Mira. The land of Mira I gave to Mashuiluwas, the land of the River Seha I gave to Manapa-Tarhundas, the land of Hapalla I gave to Targasnallis. And I enfeoffed all these lands at this place, and I imposed on them troops, and they took to providing troops for me. Since I wintered over in the land of Arzawa, my lady the sungoddess of Arinna, my lord the awesome Tarhunnas, Mezzullas, and all the gods drove before me and I conquered the land of Arzawa in two years. Some of which I brought out to Hattusas, and some of which in this place I enfeoffed. I imposed troops on them, and they took to providing troops for me. As I conquered the whole of the land of Arzawa, the deportees whom My Sun brought to the palace they were in total (Hit.: anda 1-etta) 66,000; the deportees, cattle and sheep which the Hittite lords, troops and horse(-troop)s brought it is impossible to number. As soon as I conquered the whole of the land of Arzawa, then I came away to Hattusas. Then I overwintered in Arzawa: these things I accomplished in one year.


YEAR 4: EXTENSIVE ANNALS

CTH 61, II.

[The beginning is lost.]

2B iv: 14-54

(14) (This) Manapa-Tarhuntas (logogram: Manapa-dU-an, acc.), whom his brothers drove away from his land: I commended him to the people of Karkisa. Moreover, I paid remuneration to the people of Karkisa for him. But Manapa-Tarhuntas did not stand by me. Because Uhhazitis made war on me, he sided with (lit. became of) Uhhazitis, and he became reconciled to him. My Sun went to the River Seha. But as soon as Manapa-Tarhuntas, the son of Muwa-Walwis(log. -UR.MAH), heard (of) me "My Sun(god) comes", he sent a messenger before me. He wrote me as follows: "My lord, do not kill me! Take me into vassalage, lord! And the men which came over to me, I will present them to my lord." And I replied to him: "At the time when your brothers drove you out from the land, I commended you to the people of Karkisa. Moreover I paid remuneration over you to the people of Karkisa. You did not stand by me: you stood by Uhhazitis my enemy! Should I now enfeoff you?" I would have wiped him out, but he sent forth his mother before me, and she came to me and knelt down down at my feet and spoke to me as follows: "Do not destroy us, our lord! Take us into vassalage, our lord!" Because the woman came before me and knelt down at my feet, I gave way to the woman, then I did not go into the River Seha. I did take Manapa-Tarhuntas and the land of the River Seha into vassalage.

(34) Then I came back to the land of Mira. I settled/organized (Hitt.: taninun) the land of Mira. Further, I (re-)built Arsanis, Sarawas and Impa and I fortified them. I took possession of them for troops in garrison. And I took possession of Hapanuwa for troops in garrison. Furthermore, I appointed Mashuiluwas in lordship at Mira, and I spoke as follows to Mashuiluwas: "You, Mashuiluwas, came as a refugee before my father, and my father accepted you, and he made you a son-in-law. He gave you Muwattis his daughter, my sister, as your wife. Afterwards he did not stand with you, and over your enemies he did not smite. I have stood beside you: I have smote your enemies. Moreover I have built cities and fortified them; I have occupied them with troops in garrison. And I have established you as lord of Mira." Furthermore I gave to him 600 troops as a personal bodyguard. I spoke the following to him: "The people of Mira (are) deceitful. Let these (lit. this) 600 troops be to you a personal bodyguard (lit. watchers of the person). Do not connive with the men of Mira; you must not intrigue with them!"

(50) As soon as I had settled/organized the land of Mira, (...) the land of (...). As soon as I reached Aura, (...) (to) me. I gave to Mashuiluwas the land of Mira and the land of Kuwaliya; I gave to Manapa-Tarhundas, the son of Muwa-UR.MAH, the land of the River Seha; and I gave to Targasnallis the land of Hapalla. And in (...)

[Broken: gap of about 14 lines.]

KUB 19.32: 1-8; Arzawa p. 141, n. 138

(1) As soon as (...) the land of Arzawa, I came away from Hattusas and to/from Hattusas (...)

(5) But Sarri-Kusuh (log. mLUGAL-dSIN) the King of Kargamis (...) the following(?) (...). And (...) him (...).


YEAR 5: TEN YEAR ANNALS

Laroche, CTH 61 I:

A. KBo 3.4 + KUB 23.125 + 2 BoTU 48 (155)

C. KUB 19.38 (+) 14.21 = A iii: 37-52, 57-69

A iii: 42-59 (Ca 8'-17')

(42) In the (next) year I went to Mt. Asharpaya. The Gasgan town that (lit. what) had held Mt. Asharpaya had cut the roads (logogram: KASKAL.MES) to the land of Pala. I attacked the very same Gasgas of Mt. Asharpaya, and the sungoddess of Arinna my lady, the awesome Tarhunnas my lord, Mezzullas and all the gods led before me, and the Gasgan who had settled Mt. Asharpaya, him I vanquished, and him I slew. And I laid bare Mt. Asharpaya. Moreover I came away, and then I reached (the town of) Sammaha, and I came into (the town of) Ziulila.

(50) While my father was in the land of Mitanni, because the Arauwannan enemy (Hit.: l£KUR uruarauwannas) had continued to assail the land of Kissiya, he had greatly harassed it. I My Sun, went to the land of Arauwanna, and I struck the land of Arauwanna. And the sungoddess of Arinna my lady, the awesome Tarhunnas my lord, Mezzullas and all the gods drove before me, and I conquered the whole land of Arauwanna. And the deportees from the land of Arauwanna whom I brought to the palace, they were 3,500 deportees; but the deportees whom the lords, the soldiers and the horse(-troop)s brought, it is impossible to number. As soon as I conquered the land of Arauwanna, then I came back to Hattusas. These things I accomplished in one year.


YEAR 6: TEN YEAR ANNALS

A iii: 60-69 (Cb 3'-12')

(60) In the (next) year I went to the land of Ziharriya. During the time of my grandfather, the Gasgan town that (lit.: what) occupied Mt. Tarikarimu in force, then they became a blight for Hattusas. And the Gasgan town that had settled Mt. Tarikarimu, him I struck. And the Sungoddess of Arinna my lady, the awesome Tarhunnas my lord, Mezzullas and all the gods preceded me, and I overcame the Gasgan town of Mt. Tarikarimu, and I slew him. I laid bare Mt. Tarikarimu, and I burnt down the land of Ziharriya. Then I came back to Hattusas. These things I achieved in one year.


YEAR 5: EXTENSIVE ANNALS

CTH 61 II, 3 i: 2-8

[Beginning lost.]

(2) As soon as he (...) settled (...). (...) him to Mt. Asharpaya. And he, in strength (lit. at bone), (...). If/whether (...) to Mt. Asharpaya (...). And (...) to him (...). (...) the tribal troops (...).

[Ending lost.]


YEAR 6: EXTENSIVE ANNALS

[Year missing.]


YEAR 7: TEN YEAR ANNALS

Catalogue des Textes Hittites (CTH)

61 I, 4 = AM p. 86-96 = ADM p. 68-69, 85-86

A. KBo 3.4 + KUB 23.125 = 2 BoTU 48 (155)

A iii: 70-98

(70) And in the year I went to the land of Tipiya. While my father was in the land of Mitanni, Pihhuniyas, the man of Tipiya, marched and he attacked the Upper Land (logogram: KUR UGU), and he reached as far forward as Zazzissas. He plundered the Upper Land and he carried it back down to the land of Gasga. He took all the land of Istitina, and he made it his place of pasturage.

(76) Furthermore, Pihhuniyas did not rule in the forthright manner of the Gasga: because with the Gasga there is not the rule of one (person). But he, Pihhuniyas, ruled in the manner of a king. My Sun went to him, and I sent a messenger to him, and I wrote to him: "My subjects whom you took and you carried down to the land of Gasga send them out to me." But Pihhuniyas replied as follows: "I will not send these back to you. Should you come to me for battle, I will not stand in battle against you in the field on my territory (Hit. ammel A.SA kueri), rather I will come against you in your land and in your land I will stand for battle." In the same way that Pihhuniyas replied to me, he did not hand back my subjects. I went against him in battle, and I attacked his land. The Sungoddess of Arinna, my lady, the awesome Tarhunnas, my lord, Mezzullas, and all the gods drove ahead of me, and I conquered the whole land of Tipiya and I torched it. I captured Pihhuniyas and I brought him away to Hattusas. Furthermore, I returned the land of Tipiya, and because since Pihhuniyas had taken the land of Istitina, I rebuilt it, and I again made it Hittite.

(96) Then, as soon as I conquered the land of Tipiya, I sent a messenger to Anniyas, King of Azzi. And I wrote to him: "While my father was in the land of Mitanni, some subjects of mine come over to you ..."

[Break of about 20 lines before the beginning of column iv (Year 9).]


YEAR 7: EXTENSIVE ANNALS

Catalogue des Textes Hittites (CTH)

61 II, 4 = AM p. 80-100

A. KUB 19.31 = BoTU 55

B. KUB 14.17 = BoTU 54

C. KUB 19.30 = BoTU 57

D. KUB 26.79 = BoTU 56; i = A. iii: 10 f.

A. i: 1-14

[Fragmentary: only end of lines extant.]

(...). "But now (...). (...) to come/to appear (...). They stood apart/they neglected (...). He went (...) (to?) Kargamis. He went (...). He went (...). "But as soon as you/them (...). "And he/them to me (wrote?) back (...). (...). My Sun (logogram: dUTUsi = Hit. dIstanus=mis, my Sungod, the Hittite royal title) (...) of this (one) (...). (...-)nahha the treaty. (...). "Whether/would the King of Egypt (logogram: LUGAL KUR uruMizri) (...). "Whether (...) to me. (...) the King of Egypt (...). "I am giving/I will give it/them back to him. But to none another I am giving/I will give it/them back."

A. iii: 1-14

[Fragmentary: only end of lines extant.]

(...) against/before My Sun. (...) deportees/displaced persons (logogram: NAM.RA.MES = Hit. arnuwales) (...) these (...). "(...) not (...). "(...) it/them (...). "But whether/would (...). (...) (with)in (...). (...) beyond/across (...). (...). (...) of that (one)/of him (...). (...) by hand (...). [Lines 12-14 too fragmentary.]

B. ii: 1-26

(1) (...). (...) that (one)/he (...). (...-)ai. And the prisoner-of-war (logogram: l£SU.DIB = Hit. appantas) whom the man of Nuhassi had (...), and (...) to/for his wife (and) his sons, and he would have brought his wife (and) his sons to Hattusas. When he he spoke forth to him the word: "My Sun comes. Let him (...)." The prisoner-of-war would not have conspired. Inasmuch as my lords (i.e. the officers) stood in the field (of battle), (as) formerly there was a movement (of troops) to my lord (and) not to any (other) one. Whether it/them to that prisoner-of-war it/he had entered in. And as soon as whoever he (asi) related the affair (of) the prisoner of war to them, they are again planning/seeking this affair of the prisoner-of-war. Whether they would pull back/withdraw this affair of the prisoner-of-war. Because (...) they were cursed. (...) on this side. They (...) the Oathgods. Let him (...). Now the gods (...) behind/afterward. They will not move him, even though I made inquiries again. They (...) I made enquiries continually. The men of Nuhassi became hostile.

(18) As soon as the men of Nuhassi (...), and they made war, then the Egyptian troops (...): "He is coming!" And I went against the Egyptian troops. Kantuzzilis (...) I sent forth ahead to the land of Kargamis, and he came down to Sarrikusuh, my brother, in the land of Kargamis. I instructed Kantuzzilis as follows: "Because the men of Nuhassi have become hostile: wipe them out (Hit. arha harnink)! And if the Egyptian troops are aiding them, (...), and (...) and I will fight them."

B. ii: 28-39 = AM p. 86, 88

[Line 27 is missed out.]

But as soon as I arrived at Zilunas, they brought the information before me: "The Egyptian troops were crushed; they have departed." Thus the troops of the land of Egypt did not come. Pihhuniyas, the Gasgan, was the man of Tipiya. While my father was in the Hurri lands, Pihhuniyas attacked the Upper Land (logogram: KUR UGUti) and the land of Istitina. He reached as far forward as Zazzissas (para INA uruZazzissa). And he, Pihhuniyas, (...) not of (-...)gani(-...) he ruled in the manner of (...). (...) the Gasgans (...). (...). (...) and his/its (...). He ruled (...), As soon as (...). (...).

C. i: 1-24

(1) And (Personal Name) (...). "And (to) you (...). And I (...)." (...) the land of Tipiya. And all all the gods drove ahead of me, and I conquered all the land of Tipiya and I razed it. I ransacked it, with deportees, sheep and cattle, and I brought it away to Hattusas. (...).

(8) But because Pihhuniyas continued defying me, he slipped away from me. As soon as I had torched the land of Tipiya, then I came back to the land of Istitina. During the time that Pihhuniyas (...) laid waste the land of Istitina, he had taken these fortified towns, and he demolished them. As I myself retook the land of Istitina, (I ...) (the towns of) Kannuwaras, Is(-...) (and ...?), and furthermore, these fortified towns were the shattered ones. I rebuilt them, and I held them with garrison(-troops). As it became difficult for Pihhuniyas, he, with one thing and another (Hit. n=as tamedani namma), did not go anywhere. He comes down to me, and he makes obeisance at (my) feet. (...). I took him up, and I sent him away to Hattusas. And I (...-)ed him. While, I was encamped over (...) in the land of Istitina, Sarri-Kusuh, my brother, the king of Kargamis, went into (the town of) (...)-zanda. The gods drove ahead of him, and (...) the towns of) (...)-zanda and Tenti-(...). (...) he brought away to Hattusas.

C. i: 25-26 = AM p. 94

As soon as My Sun (...) Istitina, Sarrikusuh (...).

B. iii: 1-19, 20-25 (l. 10 f. + D. i)

(...). (...). And he came. (...). (...) he attacked (...). And it (...). (...) down to Hayasa. As soon as My Sun heard it, I wrote to him: "(...). But there/then they (...) not anything. And the men of Istitina (...) not whoever. But you come: you march into the land of Dankuwas, and you attack it, and (...) it (...). (...) into the land of Hayasa." But the lord of the land of Azzi (...) to me as follows: "(...) you write (...). Whether/would (...) they came over to me. These outlanders (lit. incomers) I will not hand across. And should you demand (...)," But replied as follows: "I have come and I have encamped in front the border of your land and I have not attacked your land. I have not plundered it of deportees, cattle and sheep. Now you have provoked My Sun: you came and attacked the land of Dankuwas and you made it barren. Now let the gods stand by me, and let them judge the justice of my (case)."

But since he began to speak speak evil words to me, I became hostile to him, and I went for him. Uras this settlement being in an imposing position was the first fortress of the land of Azzi. He who listens to these tablets and (...) let him come and let him see the settlement (of) Uras as it was built. As soon as Anniyas, Lord of Azzi (...).


Catalogue des Textes Hittites (CTH)

61 II, 4 = AM p. 100-104

C. KUB 19.30 = BoTU 57

D. KUB 26.79 = BoTU 56; i = A. iii: 10 f.

D. ii: 1-13

[Big break.]

ar-(...). (...) within the land (...). (...) there/then (...). (...) behind/after(wards) (...). (...) we(nt?) out/away. And he came (...). And under/below (...). I surrounded (...). And the gods drove before me: (...), Tarhunnas of Hatti, (...). (...). And him with deportees, cattle, sheep I plundered, and I brought him away to Hattusas.

D. iii: 1-7

Manapa-Tarhundas (...). (...) wife (...). (...) the man of (the town of) (...). And it/they/them (...). And (...) (to/for) me. The following (...). (...).

[Big break.]

D. iv: 1-12

(...") Seize!" I sent forth my brother, Sarrikusuh. I came back (...). I encamped at (...)-sa. (...) Hittite (...) of mine/my. Whether/would troops and horse(-troops) (...) you/them. But the men of Hayasa (...) when they heard, "My Sun comes!", they sent forth before me a messenger. (...). Because/since, our lord, (...). And they became afraid. (...)."

C. iv: 1-10, 11-13

(...) (...).MES (= plural) (...). (...) (...") he goes ("). (...) in (...). (...) whom ever/because/since (...). "And we will turn him in and we will hand him forth to (our) lord (...) he comes. Let the lords come forth (...) and the Hittite deportees who entered in, we will turn them in and we will hand them over."

Just as the men of Hayasa wrote back to me thus, it pressed upon me at this time to recite the feast of Hepat of Kummanni.

SHORT BIBLIOGRAPHY

*

FRIEDRICH J. (1967, 1974), Hethitisches Elementarbuch, Teil I & II. (Revised Edition.) Carl Winter, Universitatsverlag, Heidelberg.
* GOETZE A. (1933), Die Annalen des Mursilis. Mitteilungen der Vorderasiatisch-Aegyptischen Gesellschaft, 38 Band, Heft VI 23. (AM)
* GRELOIS J.-P. (1988), Les Annales decennales de Mursili II (CTH 61, I). Hethitica IX (Grelois)
*GüTERBOCK H. G. & HOFFNER H.A. (1980, 1983, 1986, 1989, 1994, 1995, 1997), The Hittite Dictionary of the Oriental Institute of the University of Chicago, Volumes L-N, P. The Oriental Institute of the University of Chicago.
*HELD W. H., SCHMALSTIEG W.R., GERTZ J.E. (1987), Beginning Hittite. Slavica Publishers, Inc., Columbus, Ohio.
* HEINHOLD-KRAHMER S. (1977), Arzawa. Untersuchungen zu seiner Geschichte nach den hethitischen Quellen. Carl Winter Universitatsverlag, Heidelberg. (Arzawa)
* PUHVEL J. (1984, 1991, 1997), Hittite Etymological Dictionary, Volumes 1-4. Trends in Linguistics, Documentation 1, 4, 14. Mouton de Gruyer, Berlin & New York.
*STURTEVANT E.H.(1936), A Hittite Glossary. (Second Edition). Linguistic Society of America, University of Pennsylvania, Philadelphia.

The Ritual of Zarpiya is the second of three scapegoat rituals contained on a single Sammeltafel. (1) The author of the text is from Kizzuwatna and as a result the text is laden with Luwian words and incantations, often rendering translation difficult. The first half of the ritual involves an oath-taking on the part of the participants; the second half is a scapegoat ritual of sorts. The human scapegoats in this case are nine young boys. The theme of the number nine is repeated throughout the ritual. The gods at whom the ritual is directed are Santa and the Innarawantes, a group of deities perhaps totalling nine.

TRANSLATION

Û1 [Thus says Zarp]iya, physician of Kizzuwatna, (regarding) [when the year] is ruinous (and) in the land there is continual dying. [Then] in which (ever) city (there is) ruin as a result [the master of (each)] house will do as follows:

Û2 I hang up the kelu- [of the cli]ent. Its huppali- is bronze. Its [hazziu]l are of a shaggy lion-skin. But its footstool is of basalt, and its (the footstool's) hazziul is of lapis. The paw is strong. (It) is the paw(?) of a bear [...] but he h[angs the ...] of a wild goat.

Û3 And the ali-s are of black wool and red wool (and) the yellow wool of the town of arnuwaila. Before the sinew of a dog is sakalsan, he [...] three [...s]. On one side he hangs one (piece) on a peg (made of) apricot(?)-wood, (2) while on the other side he hangs one (piece) on a peg (made of) cornel wood.

Û4 First and foremost, in front on that side he hits the apricot(?)-wood peg into the gate. He hangs a cooked kuggula of barley flour, a kuggula of hariyanti- barley flour, and one jug of wine. On this side, however, he hits [the peg] of cornel wood i[nto the gate], and from it (the peg) he hangs a cooked kuggula of barley flour, a kuggula of hariyanti- barley flour, and one jug of wine.

Û5 With the pegs, a white bush is stuck in/planted. Downwards from the ground [...] downwards at the front. On either side he buries wassi-, whose name is huwallari. Furthermore, the gate behind the door of the courtyard on which he hangs the kelu-s-down in front of the kelu-s he places a wicker table and on top of it he sets an ax (3) of bronze, one warm bread, thick bread (and) cheese. Thereon (he sets) a bronze ax, a bronze dagger, a strung bow, [and] one arrow.

Û6 Down in front on the wicker table he places one huppar-vessel of wine from the puri-stand, and from the puri-stand he places one pitcher of PIHU drinking beer. Into the pitcher of PIHU drinking beer he inserts one straw.

Û7 They bring in one billy-goat and the master of the estate libates it with wine before the table for Santas. Then he holds out the bronze ax and says as follows: "Come Santas! Let the Innarawant-deities come with you, (they) who are wearing bloodied (clothes), who have bound on (themselves) the sashes(?) of the mountain dwellers,

Û8 who are girt (?) with daggars, who hold strung bows and arrows. "Come and eat! We will swear (an oath)." When he is finished speaking, he places the bronze ax (4) down on the table and they slit (the throat of) the billy-goat.

Û9 He takes the blood and and the straw that was left in the mug-he anoints that (-an) with the blood. Then they bring the raw liver and the heart and the master of the estate holds them out for the gods. Further he takes a bite (and) they imitate (him). (5) He puts (his) lips on the straw and sips and says as follows:

Û10 O Santas and Innarawant-deities, we have just taken the oath.

Û11 We have bitten from the raw liver; from a single straw we have drunk. O Santas and Innarawant-deities, do not step to my gate again. They cook the liver and heart on a fire and they butcher the entire goat "plain."

Û12 Then, when the fat arrives, they bring out the liver and heart and the flesh – everything – to the god. With it they bring two times nine thick loaves (made) from wheat flour of one-half handful (of flour). He breaks nine loaves. Over these they place the liver and heart and he sets them back on the table and says as follows: "Eat, O Sun God of Heaven above and below. Let the gods of the father of the house eat! Let the thousand gods eat.

Û13 And for this oath be witnesses. Next he libates the wine nine times before the table of the Innarawant-deities. He takes the shoulder and the breast (of the sacrifice) and breaks nine loaves of bread.

Û14 He scatters them on the potstand and pours wine opposite. Then they bring (in) nine(!) (6) boys who have not yet gone to a woman. On one boy they put a goatskin and that one walks in front and calls (out) in the manner of a wolf. They surround the tables and devour the shoulder and breast.

Û15 But for eating [the liver and heart are also (7)] good, and he brings (them) in the same way and they devour the li[ver and heart]. They also drink. [He brings] the pitcher [of PIHU drinking beer] and they drink the pitcher of PIHU beer.

Û16 The master of the house a staff/branch from a suruhha-tree, steps into the gate and in Luwian conjures as follows: ÛÛ17-18 {Luwian incantation} Û19 He breaks a thick bread, while reciting as follows in Luwian: ÛÛ20-21 {Luwian incantation}

Û22 They take up the ritual implements and he closes the door. He anoints it with fine oil, and says:

Û23 "Let (the door) shut out evil and let it keep in good."

Û24 One tablet. Finished. The word of Zarpiya, physician from Kizzuwatna. If a year is ruinous and the land is dying, then the kelu- rituals he offers in this way.

REFERENCES

Otten, H. and Rüster, C. 1978 "Textanschlüsse und Duplikate von Bogazk&oumly-Tafeln," ZA 68:276.

RÄster, C. 1992 "Zu einem neuen Fragment des Telipinu-Mythos," in Heinrich Otten, Hayri Ertem, Ekrem Akurgal and Aygül Süel, eds., Hittite and Other Anatolian and Near Eastern Studies in Honour of Sedat Alp, Ankara: Türk Tarih Kurumu Basimevi. 475-481.

Schwartz, B. 1938 "The Hittite and Luwian Ritual of Zarpiya of Kezzuwatna," JAOS 58:334-355.

Starke, F. 1985 Die keilschrift-luwischen Texte in Umschrift, (Studien zu den Bogazköy-Texten, 30) Wiesbaden: Harrassowitz, 46-55.

(1) Edited by B. Schwartz (1938) 334-355; partially translit. F. Starke (1985) 46-55. A = KUB 9.31 i - ii 42 [13th c.]; B = HT 1 i - ii 16 [14th c.]; C = KUB 35.9 [14th c.]; D = KUB 35.10 [14th c.]; E = Bo 4809 (ZA 68 (1978) 276, no. 68) [13th c.]; F. KBo 34.243, translit. Rüster (1992) 477f.

(2) For the identification of GI??ENNUR see J. N. Postgate, BSA 3 (1987) 131.

(3) Hittite ates- is unambiguously translated "ax" although how big this weapon was and what type of ax are matters of speculation. See R. Beal, The Organization of the Hittite Military, Diss. U. Chicago, 1986.

(4) Presumably the bronze dagger in Û5 was used for slitting the animal's throat, which begs the question what is the purpose of the ax here? I would suggest, based on Greek parallels, that the ax was used to stun the animal prior to killing it. This must have occurred in Û7 during the recitation, which is when he is said to be holding the ax. The text fails to mention the act itself, we must assume, because it was taken for granted, as were so many other details of Hittite sacrifice.

(5) Hitt. himma- "toy model, replica, imitation (of an inanimate object or animal)." The sense here seems to be that other participants in the ritual imitate the master of the house in biting from the liver and heart, since in Û11 the text says that "we (plural) have bitten." Differently HED H 314.

(6) The text says eight.

(7) Restoration uncertain.

The Hittite Storm-God Teshub

Two views of the Hittite Storm GOD Teshub, holding a hatchet (thunderbolt) in his upraised right hand and a trident in his left hand. The trident is also pictured in Mitanni seals. He wears a short fringed tunic with a wide belt. His horned helmet is reminiscent of the bull figures often associated with him. The photo on the left is from the Hittite capital in Turkey. http://www.galenfrysinger.com/hittite_cities_turkey.htm I highly recommend visiting this site, as it is a site of a world traveller who has taken great photos of many places in Asia, along the Silk Road, such as Samarkand and Mary (Mirv), Siberia, and Europe. The statue on the right was found at Til Barsip.

Mitanni Seals of Teshub (from http://www.hindunet.org/saraswati/contacts/mitanni.htm)

Cylinder Seal impression of Ithi-tess'up, son of Kipi-te's'up, from Nuzi, Iraq. Concerning a property decree, "Ithi-Teshub, son of Kip-Teshub, king of Arrapha (Kirkuk), rolls out this seal on a legal decision about fields and houses. Forevermore let no one break (the tablet). 5.1 cm; (D. Stein; Collon, 1987, Fig. 269). The moon crown with the solar cross recalls the Celtic cross. Instead of holding a trident the god, standing upon a lion, holds a two-pronged staff.

Winged standard of the Sun-god. The two dieties might be the Nasatyas in the Treaty of Mitanni.

Cylinder seal impression of S'uttarna, son of Kirta (Collon, 1975), tel Atchana (Alalakh IV), Turkey. "Suttarna, son of Kirta, King of Maittani. The symbol with the solar disk with wings is the Aedicula, a symbol of Hittite royalty. In Hittite inscriptions it is supported by two pillars. Note the two eagles perched on the backs of the two lions. The symbol of the winged sun mounted on a pillar appears to be the prototype of the caduceus, Latin, Heralds staff, a symbol of Hermes, the messenger of the gods. This symbol got wrapped with snakes and became the emblem of the medical profession (caduceus). Note a snake appears adjacent to the Aedicula.

Top of Thutmosis IV "Dream Stelle" which he placed between the feet of the Great Sphinx (1419 - 1386 B.C.) (6 & 7). Note the Aedicula with two pylons or pillars with seated lions. The stele records the dream he had that prophesied he would become king. The stele reads: Now the statue of the very great Khepri rests in in this place, great of fame, sacred of respect, the shade of Ra resting on him. Memphis and every city on its two sides came to him, their arms in adoration to his face, bearing great offerings for his ka. One of these days it happened that price Tuthmosis came travelling at the time of midday. He rested in the shadow of the great god. [Sleep and] dream [took possession of me] at the moment the sun was at zenith. Then he found the majesty of this noble god speaking from his own mouth like a father speaks to his son, and saying, 'Look at me, observe me, my son Tuthmosis. I am your father, Horemakhet-Khepri-Ra-Atum. I shall give to you the kingship [upon the land before the living]... [Behold, my condition is like one in illness], all [my limbs being ruined]. The sand of the desert, upon which I used to be, [now] confronts me; and it is in order to cause that you do what is in my heart that I have waited.

Ba'al –The Mesopotamian Connection Baal (ba'al) was an ancient Canaanite and Mesopotamian deity associated with agriculture and rebirth. He was believed to be the "giver of life" and mankind was dependant upon him for providing what was necessary to sustain the farms, flocks and herds. He was also called the "son of Dagon" (who was in control of the grain), and Hadad "the thunderer" or Rimmon, which means the same. He is the god who would provide plentiful rains after hearing his voice (thunder), as is the case with the god of the Rig Veda, Indra, and the Hittite Teshub. In fact, the images of Ba'al looks like the images of Teshub. However, "Ba'al" was a term referring to many attributes, including these and others recorded in the Bible: Baal-berith, "lord of the covenant," a form of Baal worshpped by the Shechemites, Judges 8.33, 9.4; Baal-gad, "lord of good fortune (troop of Baal)," the northern limit of Joshua's conquest, Joshua 11:17 Baal-hamon, "lord of wealth (lord of a multitude)," where Solomon had a vineyared, Song of Solomon 8:11 Baal-hazor, "Baal's village," the shearing place where Absalom killed Amnon, 2 Samuel 13:23 Baal-meon, "lord of the dwelling," a Reubinite town, Numbers 32:38 Baal-peor, "lord of the opening," Deuteronomy 4:3; Numbers 25.3-5; Joshua 22.17, Psalm 106.28, Hosea 9.10 Baal-tamar, "lord of the palm tree," a place in Benjamin, Judgs 20:33 Baal-zebub, "lord of the fly," a form of Baal worshipped at Ekron. It is believed that His stock ephitet is "He who Mounteth the Clouds," rkb'rpt. This imagery is seen with regard to the god of the Old Testament, YHVH (Yahweh) in Deuteronomy 33.26 and Psalm 104.3. The land over which Baal – as a vegetation god – presided was cultivated land. Long after 1,180 B.C., when the Hittite Empire was overthrown, the area of Canaan, including Syria, Lebanon and Palestine, was called "Hatti-land." His worshipers practiced prostitution and among sacrificial offerings were children. Besides places being named after Ba'al, leaders, such as Hasdrubal and Hannibal, carried the appelation appended to their names. This is true with names associated with the god El (the god of the flood in the Bible, plural Elohim) and YHVH (Jehovah, Yaweh). Where a Hebrew name carries a suffix, '"ua" as in Joshua, the suffix carries the name of YHVH in it. At some point Ba'al aquired the name of El. In 1978 Israeli archeologists excavating an eighth-century B.C site in the eastern Sinai desert found Hebrew inscriptions describing Ba'al and El as Elohim. Philo of Byblos identified Ba'al with Zeus: 'Baalsamen, who among the Phoenicians is Lord of Heaven [Ba'al-shemain], among the Greeks Zeus.' In the Ba'al Cycle, Ba'al, son of Dagan, destroys Yam and Judge Nahar and then a new palace is built for him, at the completion of which the gods threw a great banquet. Then Ba'al is destroyed by the god Mavet, news of his death reaches the ears of El, the Merciful Father, and Ba'al is resurrected again. Ba'al overthrew the evil Yam, as Zeus overthrew Cronos (Saturn) and Indra overthrew the dragon (Vrtra): The Baal Cycle And The Bull, His father, El, replies: "Baal is Thy slave, O Yam! Baal is Thy slave O Yam! Dagon's Son is Thy captive! He will bring Thy tribute like the Gods. Like the Deities, Thy gift!" Stele of Baal located in the Louvre, from Ras Shamra, 13th-14th century B.C. Bronze representation of Baal But Prince Baal was infuriated. A knife He takes in the hand A dagger in the right hand. To smite the lads He flourishes it. Anath siezes His right hand, Astarte seizes His left hand: "How canst Thou smite the messengers of Yam? The emissaries of Judge Nahar? They have merely brought the words of Yam-Nahar. Word of Their Lord and Master." But Prince Baal is infuriated...He declares once more that He shall slay the Tyrant lord of the Gods. ...And Kothar-u-Khasis declared: "Did I not tell Thee, O Prince Baal, Nor declare, O Rider of Clouds? 'Lo, Thine enemies, O Baal, Lo, Thine enemies wilt Thou smite Lo, Thou wilt vanquish Thy foes. Thou wilt take Thine eternal kingdom; Thine everlasting sovereignty!" Kothar brings down two clubs And proclaims Their Names. "Thy Name, even Thine, is Yagrush! Yagrush, expel Yam Expel Yam from His throne Nahar from the seat of His sovereignty! Thou shalt swoop from the hands of Baal Like an Eagle from His fingers! Strike the shoulders of Prince Yam Twixt the hands of Judge Nahar!" The club swoops from the hands of Baal Like an eagle from His fingers. It strikes the shoulders of Prince Yam, Twixt the hands of Judge Nahar. Yam is strong; He is not vanquished, His joints do not fail, Nor His frame collapse. Kothar brings down a second club, And proclaims His Name. "Thy Name, even Thine, is Aymur! Aymur, drive Yam, Drive Yam from His throne! Nahar from His seat of His sovereignty! Thou shalt swoop from the hands of Baal Like an Eagle from His fingers! Strike the head of Prince Yam Twixt the eyes of Judge Nahar! Let Yam sink And fall to the earth!" And the club swoops from the hands of Baal Like an eagle from His fingers. It strikes the head of Prince Yam, Twixt the eyes of Judge Nahar. Yam sinks, Falls to the earth. His joints fail His frame collapses. Baal drags and poises Yam Destroys Judge Nahar. By Name, Astarte rebukes: "Shame, O Aliyan Baal, Shame, O Rider of the Clouds! For Prince Yam was Our captive For Judge River was Our captive." And there went out Baal, Verily ashamed is Aliyan Baal And Prince Yam is, indeed, dead. So let Baal reign! Baal was now King of the Gods. Kothar-u-Kasis goes to the Lady Asherah of the Sea, Mother of the Seventy Gods. He offers these gifts unto Her. He adorns Her with the covering of Her flesh. She tears Her clothing. On the second day He adorns Her in the two rivers. She sets a pot on the fire A vessel on top of the coals. She propitiates The Bull, God of Mercy, Entreats the Creator of Creatures. On lifting Her eyes She sees. Asherah sees Baal's going, Yea the going of the Virgin Anath, The tread of the Progenitress of Heroes. After Aliyan Baal came, And came the Virgin Anath, They besought Lady Asherah of the Sea. Yea entreated the Creatress of the Gods. And Lady Asherah of the Sea replied: "How can Ye beseech Lady Asherah of the Sea, Yea entreat the Creatress of the Gods? Have Ye besought The Bull, God of Mercy, Or entreated the Creator of Creatures? And the Virgin Anath replied: "We do beseech Lady Asherah of the Sea. We entreat the Creatress of Gods. ...Then She sets face toward El, At the sources of the Two Rivers, In the midst of the streams of the Two Deeps. She enters the abode of El, And comes into the domicile of the King, Father Shunem. At the feet of El She bows and falls, She prostrates Herself and honors Him. ...Loudly Bull-El, Her father, shouts, King El who brought Her into being; There shout Asherah and Her sons, The Goddess and the band of Her brood: "Lo there is no house unto Baal like the Gods. Not a court like the sons of Asherah: The dwelling of El, The shelter of His sons. The dwelling of Lady Asherah of the Sea, The dwelling of the renowned brides. The dwelling of Pidray, girl of Light. The shelter of Tallay, girl of rain. The dwelling of Arsay, girl of Yaabdar." ...And the God of Mercy replied: "Am I to act as a lackey of Asherah? Am I to act like the holder of a trowel? If the handmaid of Asherah will make the bricks A house shall be built for Baal like the Gods. Yea a court like the sons of Asherah." And Lady Asherah of the Sea replied: "Thou art great, O El, Thou are verily wise! The gray of Thy beard hath verily instructed Thee! Here are pectorals of gold for Thy breast. ...The God Mavet is glad. Baal will be delivered unto Him, And the fertility of the land will die with Him. Baal feasts His last meal, and Mavet commands Him: "I shall put Him in the grave of the Gods of the earth. And Thou, take Thy clouds, Thy wind, Thy storm, Thy rains! With Thee Thy seven lads, Thine eight swine. With Thee, Pidray, girl of Light, With Thee, Tallay, girl of rain. Then Thy face shalt Thou set toward the mountain of Kenkeny. Lift the mountain on the hands, The hill on top of the palms, And go down to the nether reaches of the earth So that Thou mayest be counted amoung those who do down into the earth, And all may know that Thou art dead!" Aliyan Baal hearkens. He loves a heifer in Deber, A young cow in the fields of Shechelmemet. He lies with Her seventy-seven times, Yea, eighty-eight times, So that She conceives And bears Moshe. Baal was found dead there in the fields of Shechelmemet, in the land of Deber. The news reaches the ears of El, Father of Shunem: Thereupon the God of Mercy Goes down from the throne, Sits on the footstool, And from the footstool sits on the earth. He pours the ashes of grief on His head... I shall go down into the earth." Also Anath goes And treads every mountain to the midst of the Earth. Every hill to the midst of the fields. She comes to the goodness of the land of Deber, The beauty of the fields of Shechelmemet. She comes upon Baal prostrate on the earth. For clothing She is covered with a doubled cloak. The mountain in mourning She roams. In grief, through the forest. She cuts cheek and chin. She lacerates Her forearms. She plows like a garden Her chest, Like a vale She lacerates the back. "Baal is dead! Woe to the people of Dagon's son! Woe to the multitudes of Athar-Baal! Let us go down into the earth." The Torch of the Gods, Shapash, hearkens. She lifts Aliyan Baal, On the shoulders of Anath She places Him, She raises Him into the heights of Saphon. She weeps for Him and buries Him. She puts Him in the grave of the Gods of the earth. She sacrifices seventy buffaloes As an offering for Aliyan Baal. She sacrifices seventy oxen As an offering for Aliyan Baal. She sacrifices seventy head of small cattle As an offering for Aliyan Baal. She sacrifices seventy deer As an offering for Aliyan Baal. She sacrifices seventy wild goats As an offering for Aliyan Baal. She sacrifices seventy asses As an offering for Aliyan Baal. Then She sets face toward El At the sources of the Two Rivers, In the midst of the streams of the Two Deeps. She enters the abode of El, Goes into the domicile of the King, Father Shunem. ...Anath goes now to face Mavet, the Darling of El, the Hero. As with the heart of a cow toward her calf, As with the heart of an ewe toward her lamb, So is the heart of Anath toward Baal. She seizes Mavet, in ripping His garment. She closes in on Him, in tearing His clothes. She lifts Her voice And shouts: "Come, Mavet, yield My brother!" And the God Mavet replies: "What does Thou ask, O Virgin Anath? I was going, And roaming Every mountain to the midst of the earth, Every hill to the midst of the fields. A soul was missing amoung men, A soul of the multitudes of the earth. I arrived at the goodness of the land of Debar, The beauty of the fields of Shechelmemet. I met Aliyan Baal; I made Him like a lamb in My mouth. (9) Like a kid in My jaws was He crushed." ... She siezes the God Mavet. With a sword She cleaves Him, With a pitchfork She winnows Him, With a fire She burns Him, In the millstones She grinds Him, In the fields She plants Him, So that the birds do not eat His flesh, Nor the fowl destroy His portion. Flesh calls to flesh. The Great El, Father Shunem, declares of the lost God Baal: "For perished is the Prince, Lord of Earth. And if Aliyan Baal is alive, And if the Prince, Lord of Earth, exists, In a dream of the God of Mercy, In a vision of the Creator of Creatures, Let the heavens rain oil, The wadies run with honey, That I may know that Aliyan Baal is alive, That the Prince, Lord of Earth, exists." In a dream of the God of Mercy, In a vision of the Creator of Creatures, The heavens rain oil, The wadies run with honey, The God of Mercy rejoices. His feet He sets on the footstool. He cracks a smile and laughs. He lifts His voice And shouts: "Let Me sit and rest, And let My soul repose in My breast. For Aliyan Baal is alive, For the Prince, Lord of Earth, exists." Shapash descends into the underworld. She enters the relm of Sheol. Upon Her return to the world above, She carries Great Baal with Her. Ball goes into the heights of Saphon. He confronts Mavet, the Hero. Baal seizes the son of Asherah. The great one He smites on the shoulder. The tyrant He smites with a stick. Mavet is vanquished, Reaches earth. Baal returns to the throne of His kingship, Dagon's son to the seat of His sovereignty. From days to months, From months to years, Lo in the seventh year. And the God Mavet addresses Himself to Aliyan Baal. He lifts His voice And shouts: "Because of Thee, O Baal, I have experienced humiliation. Because of Thee, experienced scattering by the sword. Because of Thee, experienced burning in the fire. Because of Thee, experienced grinding in the millstones. Because of Thee, experienced winnowing by the pitchfork. Because of Thee, experienced being planted in the fields. Because of Thee, experienced being sown in the sea." Thereupon Mavet threatens to destroy Baal in revenge. He threatens to take the kingship of Baal. Baal expels Him, drives Him out of the heights of Saphon. Mavet vows His revenge upon Baal: ...They shake each other like Gemar-beasts, Mavet is strong, Baal is strong. They gore each other like buffaloes, Mavet is strong, Baal is strong. They bite like serpents, Mavet is strong, Baal is strong. They kick like racing beasts, Mavet is down, Baal is down. ... And lo, Anath reaches Her house, Yea the Goddess enters Her palace, But is not satisfied. She had smitten in the valley, Fought between the two cities. She hurls chairs at the troops, Hurling tables at the soldiers, Footstools at the heroes. Much She smites and looks, Fights and views. Anath gluts Her liver with laughter. Her heart is filled with joy, For Anath's hand is victory. For knee-deep She plunges in the blood of soldiery, Up to the neck in the gore of troops. Until She is sated She smites in the house, Fights between the two tables, Shedding the blood of soldiery. Pouring the oil of peace from a bowl, The Virgin Anath washes Her hands, The Progenitress of Heroes, Her fingers. She washes Her hands in the blood of soldiery, Her fingers in the gore of troops. Arranging portions by the chairs, Tables by the tables, Footstools She arranges by the footstools. She gathers water and washes With dew of heaven, Fat of earth, Rain of the Rider of Clouds, The dew that the heavens pour, The rain that the stars pour. The anhb-animals leap by the thousand acres, The zuh-fish in the sea, by the myriads of hectares. [Extracts of text from http://phoenicia.org/ethnlang.html] Texts from Ras Shamra, the ancient Ugarit, on the north Syrian coast, became a focus of Biblical comparative studies, for it is Ba'al that is the god which YHVH overthrows through his prophets. The loin cloth worn by the god Baal refers us back to the dress of the Hittite Teshub and later images of the Roman thunder-thrower Jupiter. Ba'al was a youth who was resurrected. The son of El – whose house was at the source of the two rivers (Tigris and Euphrates), was the focus, like the Egyptian god, Osiris, of a resurrection cycle. In the Osiris cycle Set, who represents the dryness, kills Osiris and scattters his remains which are later recovered by Osiris' sister and consort Isis. Osiris then reigns as judge of the Underworld and before him each soul of the dead is weighed against a feather, on a set of scales. Such is the terrible detail in the measurement of good and evil, right and wrong. Another set of texts, The Teachings of Amenemope, provide insight into the Egyptian morality teachings that compare to Biblical books, such as Proverbs and the Wisdom of Solomon and, in terms of the Rig Veda, the associated work called The Upanishads. The Upanishads and other teachings of the Far East, including those of Lao Tzu and Confucious, and Buddha, are reviewed at http://www.maravot.com/Tapestry_of_One.html. It is interesting that the three personalities appeared at the same time as the prophets of Israel, Jeremiah and Ezekiel. The age is called, "The Axis Age." Following behind them about 100 years was Socrates. In the Ba'al cycle Mot, represents "death" (in another myth it is Yamm, "sea" who kills Ba'al – compare this to Yama, "the god of the dead," in the Rig Veda and Mahabharata). Ba'al's sister, the virgin Anath, kills Mot and through a dream the father of the gods, El, learns that Ba'al is once again alive. He became identified with El, Ruler of the Universe, and his son, Melqart, Milqart, or Melkart, became the God of Tyre, King of the Underworld, Protector of the Universe which was symbolized in the annual cycle of vegetation. This cycle was associated with the goddess Astarte, Atherat, also called Ishtar (from which we derive the name, Easter). Astarte had the role of the mother-goddess. Historians have compared Melkart and Hercules interchangeably. He is described as such by Herodutus, Theophrastus (Arsistotle's pupil) and Horace. His temple in Tyre had two pillars, one of pure gold and the other of emeralds, which shone brilliantly at night. In the Sumero-Akkadian cycle, which dates to ~2,000 B.C. Marduk is the hero [text extracts from ENUMA The Seven Tablets of Creation, Elish, The Epic of Creation, L.W. King Translator, London, 1902; http://www.sacred-texts.com/ane/enuma.htm]. The theme of this myth (in seven tablets) is similar to Greek mythology, where the world is formed out of Chaos, Eros, and Earth (Ge). In the Summerian epic Tiamut, chaos, is the mother: Elish, The Epic of Creation But Tiamat and Apsu were still in confusion... They were troubled and... In disorder... Apru was not diminished in might... And Tiamat roared... She smote, and their deeds... Their way was evil... Then Apsu, the begetter of the great gods, Cried unto Mummu, his minister, and said unto him: "O Mummu, thou minister that rejoicest my spirit, Come, unto Tiamut let us go! So they went and before Tiamat they lay down, They consulted on a plan with regard to the gods, their sons. Apsu opened his mouth and spake, And unto Tiamut, the glistening one, he addressed the word: ...their way... By day I can not rest, by night I can not lie down in peace. But I will destroy their way, I will... Let there be lamentation, and let us lie down again in peace." When Tiamat heard these words, She raged and cried aloud... She... grievously..., She uttered a curse, and unto Apsu she spake: "What then shall we do? Let their way be made difficult, and let us lie down again in peace." Mummu answered, and gave counsel unto Apsu, ...and hostile to the gods was the counsel Mummu gave: Come, their way is strong, but thou shalt destroy it; Then by day shalt thou have rest, by night shalt thou lie down in peace." Apsu harkened unto him and his countenance grew bright, Since he (Mummu) planned evil against the gods his sons. ... he was afraid..., His knees became weak; they gave way beneath him, Because of the evil which their first-born had planned. ...(The Second tablet) Tiamat made weighty her handiwork, Evil she wrought against the gods her children. To avenge Apsu, Tiamat planned evil, But how she had collected her forces, the god unto Ea divulged. Ea harkened to this thing, and He was grievously afflicted and he sat in sorrow. The days went by, and his anger was appeased, And to the place of Ansar his father he took his way. He went and, standing before Ansar, the father who begat him, All that Tiamat had plotted he repeated unto him, Saying, "Tiamat our mother hath conceived a hatred for us, With all her force she rage th, full of wrath. Seal, Marduk standing on the back of Tiamat All the gods have turned to her, With those, whom ye created, they go at her side. They are banded together and at the side of Tiamat they advance; They are furious, they devise mischief without resting night and day. They prepare for battle, fuming and raging; They have joined their forces and are making war. Ummu-Hubur, who formed all things, Hath made in addition weapons invincible; she hath spawned monster-serpents, Sharp of tooth, and merciless of fang. With poison, instead of blood, she hath filled their bodies. Fierce monster-vipers she hath clothed with terror, With splendor she hath decked them; she hath made them of lofty stature. Whoever beholdeth them is overcome by terror, Their bodies rear up and none can withstand their attack. ...She hath given him the Tablets of Destiny, on his breast she laid them, saying: 'Thy command shall not be without avail, and the word of thy mouth shall be established.' (10) (The third tablet) ...Make ready for a feast, at a banquet let them sit, Let them eat bread, let them mix wine, That for Marduk, their avenger they may decree the fate. Go, Gaga, stand before them, And all that I tell thee, repeat unto them, and say: 'Ansar, vour son, hath sent me, The purpose of his heart he hath made known unto me. The purpose of his heart he hath made known unto me. He saith that Tiamat our mother hath conceived a hatred for us, With all her force she rageth, full of wrath. All the gods have turned to her, With those, whom ye created, they go at her side. They are banded together, and at the side of Tiamat they advance; They are furious, they devise mischief without resting night and day. They prepare for battle, fuming and raging; They have joined their forces and are making war. Ummu-Hubur, who formed all things, Hath made in addition weapons invincible; she hath spawned monster-serpents, Sharp of tooth and merciless of fang. With poison, instead of blood, she hath filled their bodies. Fierce monster-vipers she hath clothed with terror, With splendor she hath decked them; she hath made them of lofty stature. Whoever beboldeth them, terror overcometh him, Their bodies rear up and none can withstand their attack. She hath set up vipers, and dragons, and the monster Lahamu... But Marduk hath set out, the director of the gods, your son; To set out against Tiamat his heart hath prompted him. He opened his mouth and spake unto me, saying: 'If I, your avenger, Conquer Tiamat and give you life, Appoint an assembly, make my fate preeminent and proclaim it. In Upsukkinaku seat yourselves joyfully together; With my word in place of you will I decree fate. May, whatsoever I do remain unaltered, May the word of my lips never be changed nor made of no avail.' Hasten, therefore, and swiftly decree for him the fate which you bestow, That he may go and fight your strong enemy! Lahmu and Lahamu heard and cried aloud All of the Igigi [The elder gods] wailed bitterly, saying: What has been altered so that they should We do not understand the deed of Tiamat! Then did they collect and go, The great gods, all of them, who decree fate. They entered in before Ansar, they filled... They kissed one another, in the assembly...; They made ready for the feast, at the banquet they sat; They ate bread, they mixed sesame-wine. The sweet drink, the mead, confused their... They were drunk with drinking, their bodies were filled. They were wholly at ease, their spirit was exalted; Then for Marduk, their avenger, did they decree the fate... (The Fourth Tablet) ...And unto Marduk,- their first-born they spake: "May thy fate, O lord, be supreme among the gods, To destroy and to create; speak thou the word, and thy command shall be fulfilled. Command now and let the garment vanish; And speak the word again and let the garment reappear! Then he spake with his mouth, and the garment vanished; Again he commanded it, and. the garment reappeared. When the gods, his fathers, beheld the fulfillment of his word, They rejoiced, and they did homage unto him, saying, " Marduk is king!" They bestowed upon him the scepter, and the throne, and the ring, They give him an invincible weaponry (11) which overwhelmeth the foe. Go, and cut off the life of Tiamat, And let the wind carry her blood into secret places." After the gods his fathers had decreed for the lord his fate, They caused him to set out on a path of prosperity and success. He made ready the bow, he chose his weapon, He slung a spear upon him and fastened it... He raised the club, in his right hand he grasped it, The bow and the quiver he hung at his side. He set the lightning in front of him, With burning flame he filled his body. He made a net to enclose the inward parts of Tiamat, The four winds he stationed so that nothing of her might escape; The South wind and the North wind and the East wind and the West wind He brought near to the net, the gift of his father Anu. He created the evil wind, and the tempest, and the hurricane, And the fourfold wind, and the sevenfold wind, and the whirlwind, and the wind which had no equal; He sent forth the winds which he bad created, the seven of them; To disturb the inward parts of Tiamat, they followed after him. Then the lord raised the thunderbolt, his mighty weapon, He mounted the chariot, the storm unequaled for terror, He harnessed and yoked unto it four horses, Destructive, ferocious, overwhelming, and swift of pace; ... were their teeth, they were flecked with foam; They were skilled in... , they had been trained to trample underfoot. ... . mighty in battle... Then advanced Tiamat and Marduk, the counselor of the gods; To the fight they came on, to the battle they drew nigh. The lord spread out his net and caught her, And the evil wind that was behind him he let loose in her face. As Tiamat opened her mouth to its full extent, He drove in the evil wind, while as yet she had not shut her lips. The terrible winds filled her belly, And her courage was taken from her, and her mouth she o Seal of Assyrian origin found on the amazing Institute of Nautical Archaeology (INA) shipwreck between 1984-1994. See http://ina.tamu.edu/ub_main.htm; Uluburun, Turkey. Another seal with the sickel-armed warrior in company with the winged monster was found on the wreck. pened wide. He seized the spear and burst her belly, He severed her inward parts, he pierced her heart. He overcame her and cut off her life; He cast down her body and stood upon it. When be had slain Tiamat, the leader, Her might was broken, her host was scattered. And the gods her helpers, who marched by her side, Trembled, and were afraid, and turned back. They took to flight to save their lives; But they were surrounded, so that they could not escape. He took them captive, he broke their weapons; In the net they were caught and in the snare they sat down... Now after the hero Marduk had conquered and cast down his enemies, And had made the arrogant foe even like And had fully established Ansar's triumph over the enemy And had attained the purpose of Nudimmud, Over the captive gods he strengthened his endurance, And unto Tiamat, whom be had conquered, be returned. And the lord stood upon Tiamat's hinder parts, And with his merciless club he smashed her skull. He cut through the channels of her blood, And he made the North wind bear it away into secret places. His fathers beheld, and they rejoiced and were glad; Presents and gifts they brought unto him. Then the lord rested, gazing upon her dead body, While he divided the flesh of the ... , and devised a cunning plan. He split her up like a flat fish into two halves; One half of her he stablished as a covering for heaven. He fixed a bolt, he stationed a watchman, And bade them not to let her waters come forth. He passed through the heavens, he surveyed the regions thereof, And over against the Deep he set the dwelling of Nudimmud. And the lord measured the structure of the Deep, And he founded E-sara, a mansion like unto it. The mansion E-sara which he created as heaven, He caused Anu, Bel, and Ea in their districts to inhabit. (The Fifth Tablet) He (Marduk) made the stations for the great gods; The stars, their images, as the stars of the Zodiac, he fixed. He ordained the year and into sections he divided it; For the twelve months he fixed three stars. After he had ... t he days of the year ... images, He founded the station of Nibir [the planet Jupiter] to determine their bounds; That none might err or go astray, He set the station of Bel and Ea along with him. He opened great gates on both sides, He made strong the bolt on the left and on the right. In the midst thereof he fixed the zenith; The Moon-god he caused to shine forth, the night he entrusted to him. He appointed him, a being of the night, to determine the days; Every month without ceasing with the crown he covered him, saying: "At the beginning of the month, when thou shinest upon the land, Thou commandest the horns to determine six days, And on the seventh day to divide the crown. On the fourteenth day thou shalt stand opposite, the half.... When the Sun-god on the foundation of heaven...thee, The ... thou shalt cause to ..., and thou shalt make his... (The Sixth Tablet) ....When Marduk beard the word of the gods, His heart prompted him and he devised a cunning plan. He opened his mouth and unto Ea he spake That which he had conceived in his heart he imparted unto him: "My blood will I take and bone will I fashion I will make man, that man may I will create man who shall inhabit the earth, That the service of the gods may be established, and that their shrines may be built. But I will alter the ways of the gods, and I will change their paths The two pillars in the Hittite and Mitanni seals recall the two pillars in the aedicula (aedicula means "small house") of Thutmosis IV seen above; and the two dieties seen on either side of the winged-sun symbol may, in fact, be representations of pillars before the sanctuary of the god. This becomes more evident when we examine the two pillars in the Temple of Solomon that were named Jachin which was the right-hand pillar, and the left pillar was named Boaz. This is how they were described: I Kings 7.13 And king Solomon sent and fetched Hiram out of Tyre. 7.14. He was a widow's son of the tribe of Naphtali, and his father was a man of Tyre, a worker in brass: and he was filled with wisdom, and understanding, and cunning to work all works in brass. And he came to king Solomon, and wrought all his work. 7.15 For he cast two pillars of brass, of eighteen cubits high apiece: and a line of twelve cubits did compass either of them about. 7.16 And he made two chapiters of molten brass, to set upon the tops of the pillars: the height of the one chapiter was five cubits, and the height of the other chapiter was five cubits. 7.17. And nets of checker work, and wreaths of chain work, for the chapiters which were upon the top of the pillars; seven for the one chapiter, and seven for the other chapiter. 7.18 And he made the pillars, and two rows around about upon the one network, to cover the chapiters that were upon the top, with pomegranates: and so did he for the other chapiter. 7.19 And the chapiters that were upon the top of the pillars were of lily work in the porch, four cubits. 7.20 And the chapiters upon the two pillars had pomegranates also above, over against the belly which was by the network; and the pomegranates were two hundred in rows round about upon the other chapiter. 7.21 And he set up the pillars in the porch of the temple: and he set up the right pillar, and called the name thereof Jachin: and he set up the left pillar, and called the name thereof Boaz. 7.23 And he made a molten sea, ten cubits from the one brim to the other... The son of Ba'al was Melqart. As shown in the Etruscan_Phrases.html he was represented on Phoenecian coins riding on a Hippocampus. The hippocampus is a theme used in the Etruscan tomb murals. We know from several sources (see the Divine_Mirror.html and Uni_Suckling_Heracles.html) that Hercules (Heracles) was honored by the name, Hercle. Unlike Hercules, Melqart is the guardian of the gods. Melqart stele, ~9th century B.C. found in Aleppo He was worshipped wherever the Phoenicians settled. At some point of time the two gods, Hercules and Melkart were merged, turning what had been formerly named the Pillars of Melqart into the Pillars of Hercules, as we now call the two pillars guarding the entrance of the Meditteranean Sea. The inscription on the Melqart (Milqart) stele is: The monument which Bar-hadad, son of Tab-Rammon son of Hadyan, King of Aram, set up for his Lord Milqart: (the stele) which he vowed to him, and he hearkened to his voice. This text probably refers to the Ben-hadad (bar, Aramaic, and ben, Hebrew, mean "son") 15.18 and 20.1. "The name of the god, Milk-gart, Milqart, Graeco-Roman 'Melcarth, means literally, 'king of the city.' Since the publication of the Ras Shamra poetic texts, it is clear that we are to understand this as meaning 'king of the underworld,' thus proving the old explanation errorneous which connected the name with the city of Tyre whose chief deity was Milquart. As albright has shown, the gods of Canaan were 'not figure of local origin, limited to sharply defined areas, but were cosmic deities, precisely like the deities of Mesopotamia and the Aegean.' (B.A.S.O.R. No. 87 (1942) 29)." (8) This bring us to the Ras Shamra texts.

Hittite Treaties, Notes:

(1) Ramses II invocation of Horus the Divine Bull is curious, since Horus is the Hawk, son of the Lord of the Egyptian Underworld and Reincarnation, Osiris. The mission of Horus the Hawk was to avenge the death of his father who was killed by his brother, the evil Set, dragon of the desert. Here, however, the god Re, the Sun-god, is firstly invoced, and the sign of the Sun-god is a bull. In the Rig Veda Surya the Sun-god is one of the more frequently addressed gods. Two interesting gods invoked in the Hittite Treaty of Mitanni include Mithra and Varuna. In the Rig Veda they are addressed when the sun, Surya, has risen. Surya is addressed as follows:

Rig Veda, Book VII, Hymn LXIII Mitra-Varuna

1. Common to all mankind, auspicious Surya,
he who beholdeth all, is mounting upward;
The God, the eye of Varuna and Mitra,
who rolled up darkness like a piece of leather.
2. Surya's great ensign, restless as the bilow,
that urgeth men to action, is advancing:
Onward he still would roll the wheel
well-rounded, which Etasa, harnessed to
the car-pole, moveth.
4. Men, verily, inspirited by Surya speed to
their aims and do the work assigned them.
5. Where the immortals have prepared his
pathway he flieth through the region
like a falcon.

The Hittite kings also invoked the Sun-god and identified themselves as the Sun-god as seen above. We can see Ramses, in his version of the Battle of Kadesh, invoking terms that are familiar to his opponents, the Hittites. Likewise, in the Treaty of Mitanni, the Hittite king invokes gods familiar to him and the Mitanni: Indra, Mithra, Varuna and the twins, the Nasatyas (Asvins).
(2) A principal web site on the Hittites is http://www.asor.org/HITTITE//CTHHP.html, Home of Dr. Billie Jean Collins.
(3) To review a great article on the Mitannis and Rig Veda by K. Gajendra Singh visit: http://saag.org/papers7/paper648.html
(4) A good summary of Hittitel mythology is at: http://home.comcast.net/~chris.s/hittite-ref.html
(5) See http://users.skynet.be/egypt/images/literatuur.htm for links to Egyptian documents
(6) There are Hindu scholars that have suggested that the Mitanni and Egyptians exchanged children for their regencies. Thutmosis IV may have married the daughter of the Mitanni king. Artatama. Her name was Mutemwiya, mother of Amenhotep III. See http://www.salagram.net/VWHAfrica.html for an argument on the Aryan (Mitannian) influence on, and lineage of, Egypt.
(7) For Egyptian Dynasties and their dates see http://www.friesian.com/notes/newking.htm.
(8) Documents from Old Testament Times, Edited by D. Winton Thomas, Harper Torchbooks, New York; originally published by Thomas Nelson and Sons, Ltd., London, 1958, p239-240.
(9) I made him like a lamb in my mouth, recalls the verse in John:

John 1:29 The next day John saw Jesus coming toward him and said, ≥Look, the Lamb of God, who takes away the sin of the world!
John 1:30 This is the one I meant when I said, åA man who comes after me has surpassed me because he was before me.π
John 1:31 I myself did not know him, but the reason I came baptizing with water was that he might be revealed to Israel.≤
John 1:32 Then John gave this testimony: ≥I saw the Spirit come down from heaven as a dove and remain on him.
John 1:33 I would not have known him, except that the one who sent me to baptize with water told me, åThe man on whom you see the Spirit come down and remain is he who will baptize with the Holy Spirit.π
John 1:34 I have seen and I testify that this is the Son of God.≤
John 1:35 The next day John was there again with two of his disciples.
John 1:36 When he saw Jesus passing by, he said, ≥Look, the Lamb of God!≤
John 1:37 When the two disciples heard him say this, they followed Jesus.

This comes from:

Exod. 12:21 Then Moses summoned all the elders of Israel and said to them, ≥Go at once and select the animals for your families and slaughter the Passover lamb.
Exod. 12:22 Take a bunch of hyssop, dip it into the blood in the basin and put some of the blood on the top and on both sides of the doorframe. Not one of you shall go out the door of his house until morning.
Exod. 12:23 When the LORD goes through the land to strike down the Egyptians, he will see the blood on the top and sides of the doorframe and will pass over that doorway, and he will not permit the destroyer to enter your houses and strike you down.
Exod. 12:24 ≥Obey these instructions as a lasting ordinance for you and your descendants.
Exod. 12:25 When you enter the land that the LORD will give you as he promised, observe this ceremony.
Exod. 12:26 And when your children ask you, åWhat does this ceremony mean to you?π
Exod. 12:27 then tell them, åIt is the Passover sacrifice to the LORD, who passed over the houses of the Israelites in Egypt and spared our homes when he struck down the Egyptians.π ≤ Then the people bowed down and worshiped.
Exod. 12:28 The Israelites did just what the LORD commanded Moses and Aaron.

During Jesus' Last Supper Jesus planted the seed that He and the Passover meal were one and the same:

Luke 22:19 And he took bread, gave thanks and broke it, and gave it to them, saying, ≥This is my body given for you; do this in remembrance of me.≤
Luke 22:20 In the same way, after the supper he took the cup, saying, ≥This cup is the new covenant in my blood, which is poured out for you.

This Messianic banquet was previously a custom of the Essenes, a sect of Jews akin to the Pharisees (who believed in an afterlife, in contrast to the Saduccees) who had communities throughout Isrel. The community that lived beside the Dead Sea at Qumran, where the main scrolls were found, dates from about 125 B.C. until 68 A.D. The monestary shows evidence of an earthquake, which helps in dating it, as well as coins. The monestary was probably destroyed by the Tenth Roman Legion which had been dispatched there to quell the First Jewish Revolt. The Jewish rebellion was finally put down by Vespasian and his son Titus, who laid seige to Jerusalem, the result of which was the destruction of Jerusalem and its Temple at Passover 70 A.D.
The documents from Qumran focused on the "Last Days" and how to prepare for them. The "Last Days" are for Christians best recounted in the book of Revelation (The Gospel of John and Revelation have similarities to precepts voiced in the Dead Sea Scrolls.) Throughout Jewish scriptures and Midrash, emphasized in the Dead Sea Scrolls, is the belief that the Messiah (meaning "anointed one") will come to save them in the Last Days. Preparing for the Messiah how to receive the Messiah was an issue discussed in detail in the Dead Sea Scrolls: Here we are told how to prepare for the Messiah at meals, and this would particularly apply for the Passover Meal:

The Rule of the Congregation

...These are the famous men, those summoned to the assembly, those gathered for the community council in Israel under the authority of the Sons of Zadok, the priests. No man, defiled by any of the impurities of a man, shall enter the assembly of these; and everyone who is defiled by them should not be established in his office amongst the congregation. And everyone who is defiled in his flesh, paralysed in his feet or in his hands, lame, blind, deaf, dumb or defiled in his flesh with a blemish visible to the eyes, or the tottering old man who cannot keep upright in the midst of the assembly, these shall not enter to take their place among the congregation of famous men, for the angels of holiness are among their congre[gation]. And if one of these has something to say to the holy council, they shall investigate it in private, but the man shall not enter in the midst of [the congregation,] because he is defiled. This is the assembly of famous men, [those summoned to] the gathering of the community council, when [God] begets the Messiah with them. [The] chief [priest] of all the congregation of Israel shall enter, and all [his brothers, the sons] of Aaron, the priests [summoned] to the assembly, the famous men, and they shall sit befo[re him, each one] according to his dignity. After, [the Mes]sisiah of Israel shall ent[er] and before him shall sit the chiefs [of the clans of Israel, each] one according to his dignity, according to their positions] in their camps and in their marches. And all the chiefs of the cl[ans of the congre]gation with the wise [men and learned] shall sit before the, each one according to his dignity. And [when] they gather at the table of community [or to drink] the new wine, and the table of the community is prepared [and] the new wine [is mixed] for drinking, [no-one should stretch out] his hand to the first-fruit of the bread and of the [new wine] before the priest, for [he is the one who bl]esses the first-fruit of bread andof the new wine [and stretches out] his hand towards the bread before them. Afterwards, the Messiah of Israel shall stretch out his hand towards the bread. [And afterwards, shall] bless all the congregation of the community, each one according to his dignity. And in accordance with this regulation they shall act at each me[al, when] at least ten [m[en are gat]hered. [The Dead Sea Scrolls Translated, by Florentino García Martínez, E. J. Brill, Leiden, Netherlands and Wm. B. Erdmans Publishing Company, Grand Rapids, MI, 1996, pp. 127,128; the date of the scrolls ]

(10) The Tablets of Destiny or Fate are a major part of the Etruscan Scriptures (no longer extant). They were classified into three fundamental groups under the names of Libri Haruspicini, Libri Fulgurales, and Libri Rituales. The first dealt with divination by the examination of animal entrails and teh second with divination from objects struck by lightning. Within the Libri Rituales which included rules of worship were the Libri Fatales, on life beyond the grave, and rituals of salvation, Libri Acherontici, and finally the interpretation of miracles, the Ostentaria [See The Etruscans, Massimo Pallottino, Indiana University Press, 1975, p. 154]. The Romans had a version (of them), called the Tablets of Fate, and they are mentioned by Petronius in his unusual and very comical satire (satire, including Satyre, a pun), The Satyricon, perhaps written by a friend of the Emperor Nero. The concept of the Tablet of Destiny is, thus, very old. The word of thy mouth shall be established is a common theme of the prophets of the Bible, who claim that the prophecy of YHVH will be confirmed.
(11) The invincible weaponry given to Marduk is common to the magic weaponry given to Indra, in the Rig Veda, and Achilles, in the Illiad. The master craftsman of the gods in the Rig Veda was Tvastar and in the Illiad Hephaistes (Vulcan in Roman mythology). The fearsome image that no one could bear to look upon is also in the Greek Gorgons, of whom Medusa's snake dressed head was used on the shield of Achilles. Anyone looking upon her image would be turned immediately to stone.