Gulyás Katalin et al. (szerk.): Tisicum. A Jász-Nagykun-Szolnok megyei Múzeumok évkönyve 27. (Szolnok, 2019)

A Közel-Kelet régészete - Ftaimi Tiffany: Tho unitod Storm God posturo on tho Noo Hitito artworks

Ftaimi Tiffany

The united Storm God posture on the Neo-Hittite artworks

1. Introduction

Between 17,h-12th centuries BC, of the sea people in the late Bronze Age, the Hittite empire ruled Anatolia. With the attack of the sea peoples the late Bronze Age, the kingdom of Hittites ended in 1190 BC during the reign of the last king, Suppiluliuma II After this era, between 11th-8,h centuries BC, the Arameans established kingdoms on the land of Levante, Mesopotamia and south Anatolia. Interestingly, they were not controlled under one state,' but the pursuit of the Assyrians for the neighboring lands led to an association between Aramaic principalities and to military confrontations between the principalities and the Assyrians.

Additionally, due to Karkemis’ secundo geniture right over the Hittite empire, there were other kingdoms, such as: Bet Rehob, Zoba, Hamath, Bit Agusi (Arpad capital), Hattina (the land of Antiochia), Bit Adini (Tell Barsip capital), Zincirli (Sam’al/Ja duni), Bet Bachiani (tell Halaf/Guzana capital), Bit Zamani in Levante and Mesopotamia and Gurgum/Marqasi, Que, Kummuch in south Asia Minor.2 The Arameans were the so-called Neo-Hittites, both ethnic groups (the Hittites and Arameans) were played an influential role in developing a new style of art, which is known as the Hittite-Aramaic style, or the Neo-Hittite, Syro-Hittite or Late Hittite sculpture.3 The Neo-Hittite used some traditions that were associated with the Late Bronze Age Hittites, as well as they inscribed on their monuments and statues in the hieroglyphic script, which was written in the Luwian language like the Hittites.4

One of the most peculiar depicted deities of the second millennium are those associated with the Storm God, which vary between anthropomorphic and symbolic representations through the periods in the Near East. Interestingly, his posture has been united on the Neo-Hittite artworks. Mostly he has been represented in the smiting Storm God posture on stelae and orthostates. He holds a triple lightning fork and an ax in his hands. Moreover, he has a helmet with horns on his head and a sword on his side. He wears a short shirt and has a long pigtail.

On the other hand, depictions from prior and later periods - starting with the Akkadian period and ending with the Neo-Babylonian period - show a big diversity in the representation of the Storm God with different objects and attribute animals. His object differs between mace, leash, ax, lightning fork, thunderbolt, double trident-thunderbolt through the eras, as well as his attribute animal/creature. Symbolic and anthropomorphic representations of the Storm God can be found on depictions over the periods, though, his anthropomorphic representation mostly frequent on

1 KLENGEL, Horst 1980.197.

2 Ibid. 179-181.

3 BUNNENS, Guy 2006.32.

4 BRYCE, Trevor 2014.100-101.

the Neo-Hittite sculptures in comparison with his symbolic one, which was pretty absent during this period. It might be an explanation for this frequency as well as for the united posture of the deity. Therefore, it is useful to find out what were the reasons for the united Storm God posture on the Neo-Hittite artworks and for the variation of his representation during the eras? The aim of this article is to clarify the differences between the Storm God representations during the periods and trying to find the reasons for these diversifications.

2. Definition and names of the Storm God

Thunderstorm, storm, lightning, clouds, rain, wind and earthquakes are a part of the natural phenomena of the weather. These phenomena had a great meaning for agriculture during all periods in the Orient as well as during the current era.

The form of the Mesopotamian Storm God has been always mentioned as dIM.5 Two groups of names indicate the Storm God. The first group contains the name of gods that have similar characters and attributes to Adad. Belonging to this group is the Sumerian Storm Gods Iskur, Mer, Humer, lluwer, and Mur. Other related gods are the Akkadian Immerum, the Syrian Baal, the Hurrian Tessup, the Kassite Burias and Hudha, the Elamite Kunzibami, Sihhas and Asdu and the god of Halab Haddu (Addu). Other forms for Addu are: Adad, Adda, Addi, Adadu, Adada and Adadi. Other variations for Adad are: Adia, Adaia, Adaiatum and Adatum.6

The second group is characterized through some attributes. For example, several names begin with Lugal, which means King, e.g. Lugal-hégát-la (The king of abundance), Lugat-ka-zal-ia (The king of bliss), Lugalri-ha-mun (The king of hurricanes). There is also a common combination with Ud, which means Storm, such as: Ud-dé-ki-ta (Storm on earth), Ud-gal-gal (Big storm).7

Adad is the god of the weather phenomena, but the Babylonian laid emphasis on his destructive properties, e.g. (a-bu-be) Lord of flood, (ri-mi) Lord of thunder, (bir-qi) Lord of lightning. Since the 15th century BC8 9 the

name dISKUR was often replaced with the number ten ^as a logogram in Syria, Anatolia and Assyria.

5 BRAUN-HOLZINGER, Eva 1996.274.

6 EBELING, Erich 1932.22.

7 Ibid. 23.

8 SCHWEMER, Daniel 2001.75-78.

9 BORGER, Rykle 1981. Character Nr. 411.

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