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Kubaba at Karkamiš and Elsewhere

Published online by Cambridge University Press:  23 December 2013

J. D. Hawkins
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Extract

Twenty years ago Laroche set forth in a definitive article the evidence for the goddess Kubaba as the ancient oriental prototype of the goddess transmitted to the classical world as Kubelē or Kubēbē. Little enough new information on Kubaba has appeared since then. However, in the course of writing the entry “Kubaba” for the Reallexikon der Assyriologie, I felt that a detailed examination of the passages of the Hieroglyphic Luwian texts which refer to this goddess would be desirable, especially in order to take into account recent advances in our understanding of that script and language. What follows then is transliterations and translations of all Hieroglyphic Luwian references to Kubaba (except for uninformative fragments) and elucidatory notes. This study supplies the texts to the relevant section of Laroche's masterly sketch.

Type
Research Article
Information
Anatolian Studies , Volume 31 , December 1981 , pp. 147 - 176
Copyright
Copyright © The British Institute at Ankara 1981

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References

1 “Koubaba, déesse anatolienne, et le problème des origines de Cybèle” (in Élëments orientaux dans la religion grecque ancienne (Paris, 1960), 113–128)Google Scholar.

2 The abbreviations used in this article are as noted in Hawkins, J. D., Morpurgo-Davies, A. and Neumann, G., “Hittite Hieroglyphs and Luwian: new evidence for the connection” (Nachrichten der Akademie der Wissenschaften in Göttingen, Phil.-Hist. Klasse, Nr. 6, 1973) preliminary note on p. [3]Google Scholar (and that study abbreviated HHL). The system of transliteration employed is as tabulated in An. St. 25 (1975), 153–155Google Scholar. Because a considerable number of additional logograms have been transcribed into Latin in the intervening years, a supplementary table is offered here (see Table, p. 148). For syllabograms note the new value HH, no. 347 = hú (Kalaç, KZ 92 (1978), 123)Google Scholar. Because HH, no. 165 (BONUS1) has only one clearly attested use as a syllabogram wa/i (KARATEPE 21 (Ho.)), while HH, no. 166 (previously transliterated wà/ì) is comparatively common and purely syllabographic, I now prefer to transcribe the latter as wá/í.

3 The most important omission is that of the Uratarhundas stele, KARKAMIŠ A 4 b, for which I am not yet prepared to offer a text or interpretation. The name of Kubaba ((DEUS)ku+AVIS) appears twice on it: cf. Meriggi's, edition, Manuale II/3, no. 163, pp. 325 ffGoogle Scholar. An altar found in the so-called “Kubaba temple” at Karkamiš (Carchemish III, 213Google Scholar) has the inscription KARKAMIŠ A 5 a, which twice mentions TERRA.DEUS.DOMINA, “the divine lady of the earth”, possibly a title of Kubaba. Again I am not yet prepared to offer a text. For Meriggi's, edition, see Manuale II/2, no. 166, pp. 112–114Google Scholar. Fragments not considered here include KARKAMIŠ A 15 a, 4; A 19 j, 1; A 19 r; A 24 a 3, 4; A 24 a 21; A 25 a 3, 2; A 26 d, 2; A 27 hh; A 29 k; HHM 9A, 3; ATHENS.

4 It would now seem appropriate to follow the suggestion of Pettinato, (Or. Ant. 15 (1976), 15, note 21Google Scholar) and abandon the old-fashioned (biblical) spelling of the place name Carchemish in favour of the more exact Karkamiš; for the various spellings, see RlA V, s.v. Karkamiš, § 1.

5 SirWoolley, Leonard, Carchemish III (London, 1952), 210 ff.Google Scholar; cf. Güterbock, H. G., JNES 13 (1954), 109 fGoogle Scholar.

6 An. St. 17 (1967), 182 fGoogle Scholar.

7 For the dating and context of these monuments, see now in An. St. 30 (1980), 155 fGoogle Scholar.

8 Ibid., 140.

9 For the probable identification of the Suppiluliuma of BOYBEYPINARI with the Ušpilulume attested in Assyrian sources of 805 and 773 B.C., see Hawkins, , Iraq 36 (1974), 79 fCrossRefGoogle Scholar.

10 An. St. 29 (1979), 162 ffGoogle Scholar.

11 Ibid., 164.

12 Ibid., 163.

13 Ibid., 166 f.