THE ELKUNIRSI ATYTII RECO,^{SIDERED

In the year 1913 Heinrich Otten publisl-redtwo studies of a

Canaanite mytl-r found amone the Boghazkoy tablets'. The first,
cntitledEin Kanaan,:iisc/:er ans Boliazko1,appearedin M.I.O. 1
t\11,tl:trs
('t3),pp. l2t-750. Lr it he providcd a transliteration and German
translation of the rclevant texts, accompanredby philological and
historical comments.The second,entitled Kauaaniisclte Mytlten aus
Ilattusa-Bo{ozkoy$ic !), u'asfirst read as a paperbeforethe Deutsche
Orient-Gesellschaft on March 2f , l9t2 in Berlin, and rvas published
later in M.D.O.G. 85 ('53), pp. 27-i8. Twelve yearsafter Profesor
Otten's initial publicationsthe presentu,riter choosesto concentrate
his efforts on just a few aspectsof the myth. These aspectsare :
1) certain lexical difficultiesin the text, and 2) the questionof the
survival of tlie distinctively-ccmlticparallcli.rrnusttter:tbrorum'.
The lexical contributionscan best be handleclin connectior-rwith
a freslr, English translation of the my'th. The dranmtis personae
- famrliar from the Ugaritic texts3 - are tlie god El (in this
nyth called Illkunirsat), his wife the .qoclcless Asherah",tl-restorm

1. For a listing of the cunciform tcxts r"'hich constitute tl.ris rnyth, see
Otten in M.I.O. 1 (1953). pp. 121 ff., and Lrroche, Catalogue, entry 231.
2. Otten noted in M.I.O. 1 (19t1), p. f45: "Dennoch gestattet auch
, J'.,
die Ungunst der Ub:rlieferungdas Urtcil, dassvom semitischen parallelismus
membrorum sich keine Spur finclet."
3. Compare the convenient Erglish translations in Pritchard, Ancient
Near EasrernTexts, on pages129-155 (translationsby H. L. Ginsberg).
4. The Hurro-Hittite spelling clf West Semitic 'l qn 'r1, "El, creator of
. e eO t t e n ' sr e n a r k si n M . I . O .1 , p p . 3 8 - 3 9 ,a n d M . D . O . C . 8 5 ,p p . 3 l - 3 2 .
e a r t h "S
The name-alsooccursin the abbreviatecl fonn dKrrniria.For further occurrences
of the \7est Semitic title seeDonner & Rolling, Kanaaniiische und Aramiiiscbe
lnscltrit'ten,Band II, p.43. Most recentlysce also M. Astor.rr,Llellenosenitica,
ii
tl
i'
t".

H.A. HOFFNER RHA 76 RH

god Baal6, and a young goddesswho helps Baal and who probably of
representsa fusion of the goddessesAnat and Astarte (name written shot
dISTAR) 7. To be sure, as ProfessorOtten has observedto me in a and
private communication, because of the fragmentary nature of our na
present texts, the sequenceof events as reconstructedhere and in his SA
ME
own articles is nothing more than an assumption. But then some "If
order must be assumed,and the sequenceas presentedin 19fi by
insi
Otten will be retained here arbitrarily. (pl
'Get the
[" behind me, a]nd [I'll get behin]d you !8 \Xrith [my]
ruir
word [I] wlll press' lyoo !] I7ith [my] spindlelo I will piercet'
GIS
[you !] [\fith...] Iwill stiryo:uap !r2'Baalheard(this) [and ? ar]ose. pfe
aff

dor
pp. 206 f[., who adds most intercsting comparative data from the Cadmus sol'
cycle.
5. In this myth spelled either dA-ie-er-d.u-ui with Hittite declensional thi
endings or in one of several Akkadianized forms, dA-ie-er-tttn. or SA aA-je- Ior
er-ti. sP
6. Here always wrirten dU with Hitrite phonetic complements.SeeOtten, hal
M.I.O. 1, p. I44 and M.D.O.G. 85, p. 34. In this article it has been decided Mr
to refer to him by his Canaanite name Baal despite the fact that it is never Ac
representedin the orthography of this version. The same procedure has been ou
followed for Asherah (insteadof Asherdu) and Anat-Astarte (insteadof Ishtar). inr
7. tbid. sP
8. One is faced in interpreting any of the following difficult phrases (c
with the choice of understandingthem as erotic propositions or violent threats.
In the Ugaritic myths there are examples of both approaches.In the Aqhat tr(
tale Anat first wheedles (2 AQHT vi l7-I9 : "Hearken, I pray thee, [Aqhat to
the Youth ! AJsk for silver, and I'll give ir thee; [For gold, and I'll beJstow't te
on thee" ; A.N.E.T., p. 151 b) and then, when refused, resofts to threats
(2 AQHT vi 42-45: "Give heed to me, Aqhat the Youth, Give heed to me
for thine own good. t...] fil meet thee in the path of arrogance, [Encounter
theel in the path of presumption, Hud thee down at [my feet and. tram.ple) ta
thee, My dading great big he-man!", A.N.E.T., p. l52 a). I have chosen
the latter as the more probable, since the words of Asherah are spoken
II
after Baal has rejected her proposition. vi
9. GAM+a ta-ma-ai-fmi1. The verb d.anzai-,when associatedwith the d
preverb katta, has the meaning "nied.erd.rilcken"according to HWb, p. 207. P
 'rlu')
RHA 76 H. A. HOFFNER

Of the few interesting examples of katta damd- of which I am aware one

should note: KUB XVII 1 vs ii 6, where the boulder falls from heaven
and cr*sbes the acendants and a man of god; KUB XVIII 63 vs i 20-23,
ntr nta-a-an *-ni-ai-ptit wa-a|-ku-al nant-ma-ma-kllnJ QD DINGIR-LUi4
5A f ONCIF.-LLM d.a-ma-a-in taa-ai-k*-in (22) UL ku.-in-ki u.I-ki-Ii rri.UnS
ME.SAG-[j]a-nca-aI-kdn (23) Zl-za GAM UI k*-it-ki da-ma-aJ-ia-anhar-kin-zi.
"If (it is) only yon sin, and furthermore if you, O god, see no other sin
inside of the temple, if the ME.SAG-men have in no respecr oppressed.you
(plur. !) in spirit. ...". See also Alalakh Tablet 454 ii 22: "Two tables (in ?)
the temple they have broken d.oun (G,LM d,anz-me-eI-ii-b), and they are
ruined". A.T. 454 iv 25-26 f -afb-ha-an-nu-wa IS-TU GLSMU-fR-TL GISBAL
Grlba-x t I IGAM d'am-me-ei-ii-ir na-ua-)ra-at bar-ak-ta, "They exerted
pressure on a [ )annu with a Gl\rnurti, a spindle (?), and a Gllhal ],
and it was ruined". All of these referencesconfirm the basic notion of pressing
down upon something, so as to crush or ruin. But they do not ultimately
solve the problem of the meaning of "I will press you down with my word".
10. Otten restores IGISBIAL.TUR, and there is no reason to doubt
this restoration. The Hittite reading is presumably hulaliyaz from the base
fbrm (GlS)ralali- (HWb, p. 73; Sommer-Ehelolf, Pa.pattikri, p. 72). The
spindle and the mirror are often singled out in Hittite texts as the characteristic
habit of women (KBo II 9 i 28 and KBo Vl 14 ii 42, 51).A stela from
Mar'ash (A.N.E.P., N" 631) shows two women holding mirrors and spindles.
According to the Azitawadd inscription, women could stroll in safery through-
out the highways of his realm, holding their spindles (Karatepe Phoenician
inscription, A II 6; Donner & Rttllig, II, p. 41). As for the goddessAsherah's
spindle,Ugaritic Text 51 : ll:1-4 clearlymentions a plk held by the goddess
(cf. M. AsToun, Hellenosemitica, p. 207, fn. 3).
11. The meaning "pierce" for the verb hat(ta)d- has been rightly ques-
tioned by Laroche (Ged,enbchrift P. Kretscltneer,Il, 3), but I am at a ,loss
to suggestsomething more fitting for this passage.I retain, therefore, Otten's
tentative translation, which still seemsto sound best.
12. One expects an instrumental phrase in the lacuna analogous to
"with my word... with my spindle..." above. The verb ninink- means basically
"to rouse,stir up; muster (troops)". In view of the fact that this is a threat
rather than a proposition, I do not favor "to rouse someone (sexually)".
If we could assumesome contamination with the near homograph nink- ({a)
"to drink oneself drunk", there might be an allusion to the cannibalisdc and
vampire like uaits of Anat, brought to light recently in the Ugaritic text
discussedby M. Astour, in Reuue d'e I'bistoire d'esrcligions, CLXN (1963),
pp. 1 fr., and even more recently in his Hellenosemitica,p. 180 f.
 H. A. HOFFNER RHA 76 RHA

He ca[me] to the source'3 of the Euphratestn ; he ca[me] to EIku-

nirsa. the husband of Asherah. He entered the tent's of Elkunirsa. tol
f"Elkun]irsa saw Baal and askedhim : ['\7hy] have you come ?' yoIr
'\7hen
Baal replied : I came to you and into your house, Asherah Ithi
sent (her) maidens to me (saying): "Come, sleep with me !"'6 APP
[And when] I refused, she tltreatened" me. [Thu]s she said: sev
"Get behind me,
[and] I'll get behind you ! \fith my lword] I will
press you ! \fith my [spindle I wlll piercfe you l" This is why I have
Venl
come, my father *. [...] I did [no]t come to you, (but now) I lhave
oft
come] to you in person,(for) lAslierah] is impugning tn your virility,
SCCI
[and although she is] your [wi]fe, she keeps on x sending to me.
'Go, aga
1...'] Elkunirsa [began to say] to Baal : sleep with her ! [Lie
with'1] my lwi]fe ard humble her I'
Fur
13. Hittite hariumna- "spring, source, deep" is discussedby Otten, whi
M.I.O. 1, p. L26 ff., Laroche,R.A. 48, p. 220, and Goetze,J.A.O.S.74, p. 189. whi
14. Hittite lDMala - Euphrates is supported by the recent Hattusili I Det
bilingual in KBo X (seeM.D.O.G.)7, p.83, fn.28). by
15. si!'ZA.LAM.GAR (- Akkad. kultarum or zdlatunt). Here it corres- of
ponds to Ugaritic qri nthet than abl, and denotesEl's trellissedarbor (Gordon,
Ugar. Man. Glossary entry 1725). \7e
16. The similarity of the plot at this point to the biblical story of Joseph by
and Potiphar's wife was already indicated by Hrozni, in an article composed mo
around 7929 fot the Encycloped.iaBritannica (cited by Otten in M.I.O. 1, c.l
p.148).
7'/. To my knowledge this is the only attestation of the verb halanza-, the
so that the meaning must be conjecturedfrom the present context.
i8. The fact that Baal is calledbn dgn rather than bn 'l in the Ras Shamra To
tablets should not force us to weaken the senseof "my father" here. Compare of
again Astour, op. cit., p. 207, fn. l.
19. The verb is markiya- construed with the reflexive particle -za (HWb, Iar
p. L37 with literature cited there). The elderly El has becomeso senile that wa
his wife mocks his virility and gives herself to the young and virile Baal. p.
EI's ability or lack of ability to perforrn sexually is the issue and provides
the suspensefor Ugaritic Text No 52. There, as apparently in our present fur
myth, El comes through at last and demonstrateshis ability to consummate hf
rr
a sexual union with his wife (or wives). dr
20. The fotm wiikizzi is an iterative (Friedrich, Heth. Elem., par. 141).
21. One expects in this lacuna a DaraJlelismwtmembrorum tor iaiiamai,
RHA 76 H. A. HOFFNER

["So Baal] hearkenedto the lwo]rd of Elkunirsa and lwent]

'I
to Asherah. Baal spoke to Asherah : have of
killed seventy-seven
yo[ur children], (yea) eighty-eight have I slain'zz. Asherah heard
Ithis h]umiliating report and.u'as grieved in her mind23. She
appointed flame]nting women 2n and she [began] to lame[nt] for
sevenyears*. [ ] They eat and drink.". [..,]"
If our order of frag;mentsis correct, in the period which inter-
venes befween the end of the foreS;oingtablet and the beginninrt
of the foilowing fragment' a reconciliationof Elkunirsa and Asherah
seemsto have taken place. In what follows the two of them plot
asainst Baal, rvhile the laiter receiveshelp from Anat.

Furthermore, the verb luriyab- "to humble" probably reflects Canaanirecny,

which so often in the Old Testament (n:y in Piel) refers to the mastery
which the male manifestsover the female in the sexual act (Gen. 34: 3 ;
Deut. 21 : 14). However, in the present context this meaning is modified
by the inclusion of the idea of the humiliating (luriyatar) of the death
of Asherah'schildren.
22. Note here the familiar numerical ascensionwhich is so common in
\7est Semitic poetry. The number "seventy-seven"is not, however, idly chosen
by the poet, since we know from the Ugaritic texts that Asherah was the
mother of all the gods, which number (conventionally) "seventy" (compare
C. H. Gordon in S.N. Ktamer, Mythologies of the Ancient V/orld, p. 196).
23. Normalized text ; nu-ii-han iitanza and.aid.alaweita,"and within her
the mind was sorrowful"
24. The SAL.MES tupturui (see Laroche,O.L.Z. 79)6, p. 420 ; Otten,
Totenrit,, passim) are Hittite eguivalents to the Ugaritic mlspd; and bkyt
of the Aqhat tale.
25. A seven year period of lamentation for the death of a hero is
familiar from the Ugariric tale of Aqhat, where Aqhat's father Daniel appoints
wailing women (mIspd,t) to mourn for his son for seven years (4.N.E.T.,
p. 155; I AQHT 170-18t).
26. ProfessorOtten inforrns me that he believes this to refer to the
funerary meal in which the taprara- women take part (seealso his Totenritaale,
pp.L3,67). Accordingly,this passagecan have nothing to do with a seven-year
drought or famine the effects cf which are suffered by both gods and men !
27. Combination of KUB XII 61 III and KUB XXXI 118 + KUB
XXX\/I 37 ; see Laroche, Catalogae, enr.ry2)1.
10 H. A. HOFFNER RHA 76 RHA

"[Asherah replied to Elkturirsa: 'If you...,then] I rvill

[he]arken
to rnly...,] and I will sleepwith you.' [Elkunirsa] heard lthis word] trace
'Come, 28f Baal to you.
and said to his wife : [I will hand over Hitti
As it pleasesyou, [punish (7) *] him !' (I be
"Anat-Astarte heard those words. Sheturned herself into an owl so and/
on Elkunir[sa'sf arrn tt, (yea; she became a screech-owl3,1...] and or ni
perched on his shoulder33.(There) she overhearsthe words which But
the husbandand wife speakto eachother. Elkunirsa and his wife came vefsi
to her bed and slept with each other. But Anat-Astarte like a bird one
flew off across the desert places3a.In the desert places she found PlaY
Baal, and [she said] to him [...]" (Rest of the myth not preserved). Para
cons
Pos
28. Some Hitrite expressionwirh roughly this meaning should be pre- oft
sumed.For the situation (El handing over Baal to a foe) compare Ugaritic suc
T e x t I 3 7 , l i n e s 3 6 f f . , A . N . E . T . ,p . 1 3 0 b .
29. The meaning must be this. I do ncr, however, have a suggestion
for restoring the verb, which apparentlyb.eginpwirL ia[ ]. toh
30. Texr : GAL-ii D'iJ-at ('- Hitrite tt\Wi+hfr;t; fo, ui,r. zeri- - GAL, (con
see Otten, O.L.Z. 1962, Nr. 7/8, CoI.44l, note 1; B. Rosenkranz,Orientalia nou
1964, p. 251 ; Gi.iterbock,R.H.A. 74, pp. 97-98). con
31. Text: 5U-; 1- Hittite : keiiari) "on (his) hand".However,Canaanire the
yd often denoted more of the arm than just from the wrist down. Hence,
we may allow some freedom here.
32. See Otten, M.I.O. 1, pp. 142-1, fn. 59. NA
33. Text: ku-ut-ti-ii(l)-ii, normalizedas kutti-ii, meanslirerally "on his
wall". K. Riemschneiderhas suggesredan interpretation for this apparently
awkward expression.He visualizes something like Nestor's cup with a handle
attachmentin the shapeof a bird perchedon "its (the cup's) wall (i.e.,rim)".
I am indebted to Otten for passing this interesting suggestionon ro me.
I personally prefer an emendation of the text, presuming a scribal error of
ku-tt-ti-ii(l)-ii for ku-at-ta-ni-ii-ii "on his shoulder".This yieldsthe parallelism
"on his hand/arm...on his shoulder".
34. Laroche has shown (R.4. 48, p. 220) that this clause should be
reconstructedas above. The form huriptai is accordingly Dative plural of a
noun buript-, In view of both the phonetic aprnessof the equation and the
suitabiliry to the context I propose that Hittite baript- is a loan word from
Akkadian paribtu, meaning "desert, steppe" (AHW, p. 359 a). Anat is still
in the form of a bird (presumably the same bird ?) ; and the owl is known
RHA 76 H. A. HOFFNER 11

Otten has correctly observed35that there are few, if indeed any,

traces of the distinctively Semitic parallelisntus menzbrorum in this
Hittite version of the originally'$7est Semitic myth. He has surmised
(I believe correctly) that these had been lost in the course of oral
'We
and/or written transmission. cannot be certain about the number
or nature of the stagesof transmissionthrough which the myth passed.
But Otten has observed that certain characteristics of the present
version indicate that at least one stagein the processwas an Akkadian
one tu. He has noted also that it is very likely that the Hurrians
played a part in the process37.Assuming then that the original Semitic
parallelisms were not appreciatedby the non-Semitictraditor and were
consequentlydistorted or otherwise obscuredin translation, is it not
possible for us to detect in this present version - traces
of these original parallelisms? The presentwriter is convinced that
suchis the case.He firmly believesthat at leastone 38plausibleexample

to have haunted the steppes and deserted places in the ancient Near East
(compare for example Psalm 102 : 7, where it is called nll]! D1:). Hittite
nouns ending in -pt- are rare (kupti-, tunnaptu-), whereas nouns ending in
consonantalclustersof which r is the secondmember are common in Akkadian.
the I in such casesrepresenting the feminine singular morpheme.
35. See footnote 2 above.
36. M.I.O. L, pp. L45-6; the use of UMMA..,-MA, the spelling dA.NUN.-
NA.GE, and the use of the ideogram giSBAL.TUR for "spindle".
37. M.I.O. l, p. 146.
38. Other possibleexamplesare:
KUB XXXVI 35 i 1.3:
["Get behind me,J
lAnld I'll ge[t behindJ you !
\7ith [my wordJ I will prer[r] you !
With [my sp]indle I will pierce you!"
KUB XXXVI 3J i 20-2r:
"Go, sleep with her !
llie withl my [wi]fe,
and humble her !"
KUB XXXVI 35 i 24:
"I have killed seventy-sevenof you[r children !]
(Yea) Eighry-eight have I slain !"
I2 H. A. HOFFNER RHA 76 RH1

can be adduced, which incidently also solves several difficulties of it "l

interpretation in the immediate context. vieu
\What follorvs is a transliterationof tl-retext as reconstitutedfrom insi<
KUB XII 6i III and KIIB XXXI 118 + XXXVI 17 1I:
$) afifan* e-rti INIMMES IS-AIE na-a!-za-kin A-NA dEl-ku- Pro
ni-lir-ta) lonl
(7) SU-l an-da G'\L-ft DA-at !a-pu-p6-et-na-zaki-ta-at for
(8) na-at-za-kin ku-ut-ri-it(l)-ii e-la-at vefl
Otten translatedthis : "Ishtar horte jene S7orteund in Elkunirsa's(?) and
Hand wurde sie zum Becher,wurde sie zum...Vogel" 3e.In his foot- like
notes )8 and 59 he explained that the SumerogramGAL could mean exh
either "goblet" or "large, great" (: Hittite tallit), but that he list:
preferred the former interpretation for grammatical considerationsno. for
He noted also that a two-fold transformation of the goddess- once itl
into a goblet and a secondtime into a bird - was striking (aaffillig), ar
but not enough to deter him from the translation.The use of leaders ori
in his translationindicateclhis uncertaintyas to the preciseidenti- for
fication of the hapupi-bhd. In his foot-note 50 he cited extensive rne
evidence" in favor of "ou,i". but then linally deferredfrom translating tra
to
in
39. M.I.O.l, p.I42.
40. M.I.O.7, p. 142,fn. 58. ob
41. To which it is nevertheless possiblenow to add two more occurrences mi
not cited by Otten in M.I.O. 1. One of these (KBo IX 119 rs iv 9-11 ; (A
List VII in Table I) is now published; the other (1847/t II + 6-7 ; List VI in
in Table I) was kindly communicatedto me by ProfessorOtten. Someof the di
o c c u r r e n c e(sA B o T I * : C a t . 4 3 3 : 6 I l - 6 a n d 2 6 4 / t I V x * 2 - 3 ' )
are not listings of birds. Those rvhich represent such listings, albeit only
fragments,are included in my Table I, where positionsin the normal sequence w(
are assignednumerically in the left-hand margin. The same generalsequence (a
of Arr4ussN,SUR. DU.AMuSnw,6apspl-, and N{USEN HUR-RI is discernible se
in them all. List VII alone adds something new. In it there are a few ar
addirional entries: I-RI-BUMItSEN "crow" (?) in position 3, and iu-ra-!u- H
ra-anMrJiBN and f lip-ri-ti-inMUSrN in positions 6 and 7. Comparison (r
of Labat'slist cited by Otten in M.I.O. 1, p. I43, note 59 t S\LRD}, Z|BU,
ARIBU, MUSEN HUR-RI, \UyIMATU, wirh List VII would seemro sugsesr
nor hapupi-: S\IAIMATU, but rxber bapupi- - Z|BU. and itrraiura- :
SUM\IATU ! C.A.D., Yol. 2I, p. 106 definesziba B as "vuiture", which
RHA 76 H.A. HOFFNER 13

it "Eule" in view of the possibility that the bird was a dove and in
view of the considerationthat an owl would have'been consDicuours
inside a house,whereasa dove would not.
My approach to the passage, though profiting greatly from
Professor Otten's remarks, is slightly different : 1) No matter hon'
long the Uberlieferungsgeschichte ltas been, one must ever be alert
for traces of the parallelisrnus membroranz of the original Canaanite
version. 2) Sincethe myth has passedthrough the hands of Hurrians
and Hittites, who were not famrliar with this stylistic device, it is
likely that such passageswere distorted. 3) The passagebefore us
exhibits (even in its presentform) unmistakabletracesof suchparalle-
listic structure.If we be permitted to assumea scribalerror of kuttani-ti
for kutti-ti, as argued in foot-note 33 (granted that such an assumption
is preferring the lectio facilior, as Laroche has pointed out to me),
a neat parallelism emergeswhich we can almost reconstructin its
original Canaaniteform as 'l ydh...rl tkrnhn'. One would look, then,
for some originally parallel sensefor the clausesdealing with Anat's
metamorphosis.After all, Otten has correctly observedthat a double
transformation would defeat the purpose of the goddess- namely,
to escapenotice ! And since there is no reason to suspect confusion
in the hapupi- clause, whereas the GAL-IJ Di-at rvas admittedly
obscure,it is preciselyhere that we should seek a distortion in trans-
mission. Norv it happens that a very common Sflest Semitic noun
(Akkadian too !43) denoting a goblet is As, vocalized khsa or kfisu
in cuneiform *, and pronounced *kns(u/i/a) or *k6s(u/ifa), depen-
ding upon the specific \7est Semitic language in which the term

would harmonize with the theory of GAL - 2r only if we interpret ir

(and Heb. c.': ?) as "vulture". At any rate, this latter comparison would
seem to cast doubt on the equarion of hapupi- - SUMMATU - "dove",
and perhaps suggst the meaning "dove" for Hittite iuraiura-. This leaves
Hittite hapupi- as the designation of a bird of prey, either an owl or
(less probably) a vulrure.
42. Spelled according to the conventionsof Ugaritic.
43. AHW, p. 454 b; see also most recently Gi.iterbock,R.H.A. 74,
pP. 97-98.
44. See Giterbock. loc. cit.
 T4 H. A. HOFFNER RHA 76 RHI

appears and the relationship of that language to the so-called

"Canaanite shift'" of etymologicallylong a to "long"
on5.It happens
also that there is a homonym to this noun, rvhich also occursin siveral
semitic languages,and which means "owl"'G. could it be that at
some point in the chain of tradition (whether written or oral) a
traditor who did not understand the stylistic device of harallelismus
membrorunzand was unfamiliar with the rare bird ,,"-" l, unclerstood ther
it in its more common meaning of "goblet" ? n' If so, the ideogram the
GAL would have been the logical choice to express this idei, as
Giiterbock has demonstrated,for the Akkadian and syrian equivalents thel
to Hittite GAL are preciselykhsa and kiisu respectively rr. des
d.a
Harry A. HorrNnn, Jr. zif.
BrandeisUniversitv bas
433
a-tl
45. C.H. Gordon, Ugmitic Manual, par. 5. 16; Harris, A Gramnzarof
tbe Pboenician Language, pp. 34 fi. ; Beer-Meyer, Hebriiische Grammatik, I. to;
in
p
' . 68 f. t r 1,i. i l
4 i . S e ef o o t n o t eH l i o r r . b i o . * H . I j ' ' . r roD, T , t e " l l ' r ' D L \ 4 . ' b ? A l o a : 1 sev
47. Gordon, Ugaritic Manual, Glossary enuy 944; see also my MI
- fr[].
footnote iF'above. bir
48. Gi.iterbock,R.H.A. 74, pp.97-98.

Entries List I List II List III

duuSrN duuSrN duuSrN
SUlR.DU.AuuSrNl 5gp.p!.4rrluSnrr giip.p[1.4uuSrN

ha-pu-pl-it ha-pu-pi-it t ha-pu-p

MUSEN HUR-RI MUSEN HUR-RI iuuSn

List I : KUB XXIX 8II 6ff.;List II: KUB X)O( 31 + XXXII 114 Vs
IV 1 7f r . ; List III - IBoT II 1i3 f ABoT 29 tI 2fi.; List Iy :87/e K1
 RHA 76 H, A. HOFFNER 1i

ADDENDUM

During the last month through the kindness of Prof. H. Otten

there have reached me several further unpublished referencesto
the hapupi- bird, which might be of interest to the reader.
Through the courtesy of the editor, Prof. Laroche, I include
them here. Unpublished text 264/i IV x!2f. (apparently part of a
descriptionof the AN.TAH.SUM festival) has: m ha-pa-pu[-azMUSEN
da-an-zi zzr DINGIR-LAIII) EMESDINGIIIMES-7z lwa-ah-nu-wa-an-
zif. The above restoration (not proposed to me by Prof. Otten) is
based upon the strikingly similar passagein ABoT 7 I (: Cal
433,6), Col. I, lines 4-6. In both texts the bird name exhibits a
u-themevowel ( hapupu-). The secondunpublished text communicated
to me by Prof. Otten is Bo 620, which (although not a list of birds
in the manner of the eight texts utilized for my chart) contains
several bird names, including: SUn.Otl.AuuSEN (rev 13', 1t'),
MUSEN HUR-RI (rev 18'), ha-pu-pi-inuuSEN(rev 18'), and a new
bird name kipriti- (Nc). In Bo 620 the latter occLrrsin the following

Hittite Bird-List. t8L17luT L-7 K6"U

DC
List V List VI List VII
{nauSnu A;uuSENl
sun.ou.aMUsEN [s]LiR.Dtt.auusENgiiX.p!.4rrruSrx
I-R/-BUMUSEN
pu-pi-it ha-pu-pi-inMuSnx ha-pu-pi-iNuSnN lhal-pu-pi-in
JSENHUR-R/ IMUSENHUR-R/] MUSEN HUR-RI IMUSEN,HUR-R4
tu-ra-tu-ra-azMUSEN
| -)iP-ri+i-innuSw
Vs ? 3'; ListV - 456/eIY 22'; ListVI - 1847/uII x f 6-7;ListVII -
KBo IX 119 rs iv 9-11.
L6 H.A. HOFFNER RHA 76

forms : hi-ip-ri-ti-i[z] (rev 9'), ki-ip-ri-ti-in (ran 18'), and hi-ip-ri-ta-al

(rev 20'). This bird name is clearly to be restored in KBo IX 1i9
rev iv 11 (my List VII), where we should rcad lki-fip-ri-ti-inMlu1BN).
Although Bo 62O is not the same kind of list as KBo IX 119, it is
worth noting that the order of birds mentioned is approximately
the same : bapupi-, MUSEN HUR-RI, and kipriti-. The forme kipiltat
is probably a genitive singular of an l-stem noun (of the type hulu-
gannat, from hulukanni-; cf. Friedrich, Elem.t, par. 66\ rather than
evidence for variability in the theme vowel. The new evidence,though poin
quite interesting, sheds no further light on the precise identification diffe
of the hapupi- bird. affe
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