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{{Short description|Ancient Hurrian-speaking state in northern Syria and southeast Anatolia}}
=Proto-Indo-European religion=
{{pp|small=yes}}
]
{{Use dmy dates|date=May 2020}}
{{Infobox country
| conventional_long_name = Kingdom of Mitanni
| common_name = Kingdom of Mitanni
| native_name =
| p1 = Hittite Empire
| flag_p1 =
| p2 = Yamhad
| flag_p2 = Yamhad and Vassals.png
| year_start = {{circa}} 1600 BC 
| year_end =  {{circa}} 1260 BC
| s1 = Middle Assyrian Empire
| flag_s1 =
| image_flag =
| image_coat =
| image_map = Carte du Mitanni-en.svg
| image_map_caption = Kingdom of Mitanni at its greatest extent under ] {{Circa|1490 BC}}
| capital = ]
| common_languages = ]<br />]<br />]
| religion = {{plainlist|
*]
*]}}
| government_type = Monarchy
| title_leader = King
| year_leader1 = {{Circa}} 1540 BC
| leader1 = ] (first known)
| year_leader2 = {{Circa}} 1260 BC
| leader2 = ] (last)
| era = Bronze Age
| event_start =
| date_start =
| event1 =
| date_event1 =
| event_end =
| date_end =
| currency =
}}
'''Mitanni''' ({{Circa|1550}}–1260 BC),{{efn|{{IPAc-en|m|ɪ|ˈ|t|æ|n|i}}
*{{langx|hit|𒆳𒌷𒈪𒋫𒀭𒉌|] <sup>]</sup>Mi-ta-an-ni; Mittani}} or {{langx|hit|𒈪𒀉𒋫𒉌|Mi-it-ta-ni|links=no}}}} earlier called '''Ḫabigalbat''' in old Babylonian texts, {{Circa|1600 BC}};<ref name="van Koppen, Frans, (2004)"/> '''Hanigalbat''' or '''Hani-Rabbat''' in ]n records,{{efn|{{lang|akk|Hanikalbat, Khanigalbat}}, {{langx|akk|𒄩𒉌𒃲𒁁|Ḫa-ni-gal-bat, Ḫa-ni-rab-bat}}}} or {{lang|egy|]}} in ] texts, was a ]-speaking state in northern ] and southeast ] (modern-day ])<ref>{{Cite book |last1=Shaw |first1=Ian |url=https://books.google.com/books?id=8HKDtlPuM2oC&pg=PA402 |title=A Dictionary of Archaeology |last2=Jameson |first2=Robert |date=2008-04-15 |publisher=John Wiley & Sons |isbn=978-0-470-75196-1 |pages=402 |language=en}}</ref> with ] ].{{efn|See {{section link||Indo-Aryan influences}} for the debate regarding the extent of Indo-Aryan influence over Mitanni.}} Since no histories, royal annals or chronicles have yet been found in its excavated sites, knowledge about Mitanni is sparse compared to the other powers in the area, and dependent on what its neighbours commented in their texts.


The ] were in the region as of the late 3rd millennium BC.<ref>Buccellati, Giorgio, and Marilyn Kelly-Buccellati, (1997). , The Biblical Archaeologist, vol. 60, no. 2, 1997, pp. 77–96. '''Abstract:''' "...the sealings provided satisfying proof that Tell Mozan was the site of the third-millennium Hurrian capital city Urkesh..."</ref> A king of ] with a Hurrian name, Tupkish, was found on a clay sealing dated {{Circa|2300 BC}} at Tell Mozan.<ref name="Salvini" >Salvini, Mirjo. "The earliest evidences of the Hurrians before the formation of the reign of Mittanni." Urkesh and the Hurrians Studies in Honor of Lloyd Cotsen. Urkesh/Mozan Studies Bibliotheca Mesopotamica. Malibu: Undena Publications (1998): 99-115</ref><ref>Lawler, Andrew. "Who Were the Hurrians?" Archaeology, vol. 61, no. 4, 2008, pp. 46–52</ref> The first recorded inscription of their language was of ] ({{Circa|21st century BC}}), king of ].<ref>Yakubovich, I. (2011). . Journal of Near Eastern Studies, 70(2), 337–339</ref> Later on, Hurrians made up the main population of Mitanni, which was firstly known as ''Ḫabigalbat'', at Babylonia, in two texts of the late ],<ref name="van Koppen, Frans, (2004)"/><ref name="von Dassow, Eva, (2022)"/> during the reign of ], ({{Circa|1638}}–1618 BC), in low middle chronology.
The ''']''' page on Misplaced Pages is still being vandalized by religious bigots. There's no point in advising ] of the situation, because apparently they condone religious bigotry, but you can help by copying in the current ] of the page, brought to you today by ].


The Mitanni Empire was a strong regional power limited by the Hittites to the north, Egyptians to the west, Kassites to the south, and later by the Assyrians to the east. At its maximum extent Mitanni ranged as far west as ] by the ], ] in the south, ] in the east, and north to ].<ref name="Dassow2014">von Dassow, Eva, (2014). "". In: Eva Cancik-Kirschbaum, Nicole Brisch and Jesper Eidem (eds.). ''Constituent, Confederate, and Conquered Space: The Emergence of the Mittani State''. pp. 11-32. </ref> Their sphere of influence is shown in Hurrian place names, personal names and the spread through Syria and the ] of a distinct pottery type, ].<ref>Diana L. Stein: Khabur Ware and Nuzi Ware: Their Origin, Relationship, and Significance. Malibu 1984</ref>
The existence of similarities among the ] and religious practices of the ] (IE) peoples allows glimpses of a common '''] (PIE) religion and mythology'''. This hypothetical religion would have been the ancestor of the majority of the ] of ], and of the ], as well as the religions that developed from them, ], ], ] and ].
Indications of the existence of this ancestral religion can be detected in commonalities between languages and religious customs of Indo-European peoples. The scientific method of ] is used by historical linguists to reconstruct the names of gods and goddesses, the names and processes for religious rituals and many related elements of belief and practice. In addition, many texts relating to the Indo-European religions exist, such as mythological tales and descriptions of religious rituals, including explicit instructions on how to perform them. Archaeological evidence is difficult to match to any specific culture in the earliest period of the Indo-European culture, which is defined as the time when all Indo-European-speaking people could still understand each other and conservatively thought to be about 4000 BCE<ref>''In Search of the Indo-Europeans: Language, Archaeology and Myth'', by J. P. Mallory, Thames and Hudson, New York, 1989.</ref>. However, there is a vast amount of archaeological evidence that can be connected to specific Indo-European cultures and especially religious topics, such as temple site digs, ] and inscriptions. The names of gods and goddesses are often the first words we find written in each of the Indo-European languages.


==Pantheon== ==Etymology==
===Mitanni===
{{hiero|1=mꜥṯn(j)<ref name = Gauthier25/><ref name = Budge999/> |2=<hiero>G17-D38:V13:N35-N25</hiero>|era=nk|align=right}}
The earliest recorded form of the name of this state is {{transliteration|inc-x-mitanni|Maitanni}}, composed of a Hurrian suffix {{transliteration|xhu|-nni}} added to the Indo-Aryan stem {{transliteration|inc-x-mitanni|maita-}}, meaning "to unite" and comparable with the ] verb {{transliteration|sa|mith}} ({{lang|sa|मिथ्}}; {{lit|to unite, pair, couple, meet}}). The name {{transliteration|inc-x-mitanni|Maitanni}} thus meant the "united kingdom."{{sfn|Fournet|2010|p=11}}


Paralleling the evolution of Proto-Indo-Aryan {{transliteration|inc-x-proto|máytʰati}}, meaning {{lit|he unites}}, into Sanskrit {{transliteration|sa|méthati}} ({{lang|sa|मेथति}}), the name {{transliteration|inc-x-mitanni|Maitanni}} evolved into the later form {{transliteration|inc-x-mitanni|Mitanni}}, where the stem {{transliteration|inc-x-mitanni|maita-}} had given way to {{transliteration|inc-x-mitanni|mita-}}.{{sfn|Fournet|2010|p=11}}
Linguists are able to reconstruct the names of some deities in the Proto-Indo-European (PIE) language from many types of sources. Some of the proposed deities are more readily accepted among scholars than others. In order to present a consistent notation, the reconstructed forms used here are cited from Mallory and Adams ''Oxford Introduction''<ref>''Oxford Introduction to Proto-Indo-European and the Proto-Indo-European World'', by J.P. Mallory and D.Q. Adams, Oxford University Press, Oxford, 2006.</ref>. Use of this source does not imply agreement in either direction. The ] H<sub>e</sub> H<sub>a</sub> H<sub>o</sub> have been capitalized to make them a little easier to read.


Andrea Trameri (15 October 2024), along with Gernot Wilhelm (1997: 290), regards that ''Maitani'' means "of M(a)itta," the name of "an individual leader (or clan), and not a territory or population."<ref>Trameri, Andrea, (2024). , Brill, p. 206: "The kingdom itself was named after an individual leader (or clan?), and not a territiry or population (Maitani, i.e. 'of M(a)itta'; Wilhelm 1997; 290)."</ref>
* ''*{{PIE|pltH<sub>2</sub>wiH<sub>2</sub>}}'' is reconstructed (p. 267, ''Oxford Intro.'') as ‘Plenty’, a goddess of wide flat rivers that meander across the land. Forms include Hittite Lelwanni, a goddess, “the pourer” (p. 760, G&I<ref>''Indo-European and the Indo-Europeans: A Reconstruction and Historical Analysis of a Proto-Language and a Proto-Culture'' (Trends in Linguistics: Studies and Monographs 80, 2 Vol. Set), by Thomas V. Gamkrelidze, and Vjaceslav V. Ivanov, with Werner Winter, ed., and Johanna Nichols, translator (original title ''Indoevropeiskii iazyk i indoevropeistsy''), M. De Gruyter, Berlin & NY, 1995 (abbrev. G&I).</ref>); Sanskrit ], see Rig Vedic hymn ; u-fratis, the ancient Persian name of the ] river (Vol. 1, p. 27, Bopp<ref>''Grammaire Comparée des Langues Indo-Européennes'' by M. François Bopp, translated by M. Michel Bréal, Imprimerie Impériale, Paris, 1866</ref>); Greek ]; in Latin, Latona, the eponymous ancestor of the Latins; and also Greek ], borrowed into Latin as ]. He is responsible for pushing the water up into the springs that form rivers; demonized by Christians as a god of the “underworld”; i.e. their hell.


===Ḫani-Rabbat===
* ''*{{PIE|priH<sub>x</sub>eH<sub>a</sub>}}'' is reconstructed (p. 208, ''Oxford Intro.'') as ‘beloved, friend’, the god(dess) of the garden. She is known in Hittite as the object of the Purulli festival, and in Sanskrit as Priya. In Avestan she is ] as Paurwa, but replaced by ]. In Greek she is recognized as ], although this name does not quite fit the expected phonology, and apparently means the ‘goddess of the garden’, related to the word ‘].’ In Latin ] takes her place (not cognate), and in Old Norse she is ]. In Russian she is worshipped under the name Paraskeva (re-christianized as St. Paraskeva), and possibly as Perun in southern Slavic-speaking areas, but see below for a more widely accepted identity of Perun. In Albanian she is Perendi, christianized as St. Prendi. J. Grimm refers to an Old Bohemian (Czech) form Priye, used as a gloss for Aphrodite (p. 303, Grimm<ref>''Deutsche Mythologie'' by ], (Engl. title '']'', transl. by Stallybrass), George Bell and Sons, London, 1883.</ref>). Many of these goddesses give their names to the fifth day of the week, Friday. They are also very well known in lesser forms such as the Germanic ] and the Persian ]s, charming and seductive beings in folklore. There are also masculine forms of this deity, Sanskrit ], Greek Priapos borrowed into Latin as ], and Old Norse ].
The Mitanni kingdom was firstly known as ''Ḫabingalbat'' before 1600 BC in Babylonia, during the reign of ], attested as ''ḫa-bi-in-gal-ba-ti-i'', and ''ḫa-bi-in-ga-al-ba-at'', in two texts of the late ].<ref name="van Koppen, Frans, (2004)">van Koppen, Frans, (2004). , in: H. Hunger and R. Pruzsinszky (eds.), ''Mesopotamian Dark Age Revisited'', Österreichische Akademie der Wissenschaften, Vienna, p. 21, and '''footnote 65:''' "An unpublished Old Babylonian text dated to ] (circa 1600 B.C.), the knowledge of which I owe to the kindness of Mr. Douglas Kennedy of the Centre National de Recherches de Paris, deals with the issue of beer to the tu-ur-gu-ma-an-ni ša éren ḫa-bi-in-gal-ba-ti-i ‘the dragomans of the Hanigalbatian soldiers/workers’", and "...A personnel register, probably also from the reign of Ammisaduqa, mentions the person ib-ba-tum éren ḫa-bi-in-ga-al-ba-at (BM96955 iii 9)..."</ref><ref name="von Dassow, Eva, (2022)"/> Egyptians referred to it as '']'' and ''Mitanni'',<ref name = Gauthier25>{{cite book |last1=Gauthier |first1=Henri |title=Dictionnaire des Noms Géographiques Contenus dans les Textes Hiéroglyphiques Vol. 3 |date=1926 |page=25 |url=https://archive.org/details/Gauthier1926/page/n15}}</ref><ref name = Budge999>{{cite book |last1=Wallis Budge |first1=E. A. |title=An Egyptian hieroglyphic dictionary: with an index of English words, king list and geological list with indexes, list of hieroglyphic characters, Coptic and Semitic alphabets, etc. Vol II |date=1920 |publisher=] |page= |url=https://archive.org/details/egyptianhierogly02budguoft}}</ref> it was ''Ḫurri'' to the Hittites, and ''Ḫanigalbat'' or ''Ḫani-Rabbat'' to the Assyrians. These names seem to have referred to the same kingdom and were often used interchangeably, according to Michael C. Astour.<ref>Astour, "Ḫattusilis̆, Ḫalab, and Ḫanigalbat" ''Journal of Near Eastern Studies'' '''31'''.2 (April 1972:102&ndash;109) p 103.</ref> Hittite annals mention a people called ''Hurri'' (''{{transliteration|hit|Ḫu-ur-ri}}''), located in northeastern Syria. A Hittite fragment, probably from the time of ], mentions a "King of the Hurri," and the ] version of the text renders "Hurri" as ''Hanigalbat''. Tushratta, who styles himself "king of Mitanni" in his ], refers to his kingdom as Hanigalbat.<ref>Astour 1972:103, noting Amarna letters 18:9; 20:17;29:49.</ref>


The earliest attestation of the term ''Ḫanigalbat'' can be read in ], along with the ] version mentioning "the Hurrian enemy,"<ref>De Martino, Stefano, (2018). , in Changing Faces of Kingship in Syria-Palestine 1500–500 BCE, Alter Orient und Testament 459, Ugarit Verlag, '''p. 37''': "...The term Ḫanigalbat first occurs in the Akkadian version of the Annals of Ḫattušili I... whereas the Hittite version uses the generic expression 'the Hurrian enemy,' as do two old Babylonian texts... perhaps this term refers to the Hurrian "progenitor" of Mittani..."</ref> in a copy from the 13th century BC of the "Annals of ],"<ref name="Bryce">Bryce, Trevor R., (2018). , in Gephyra 16, November 2018, '''p. 3:''' "Like most other Hittite documents, the Annals have survived only in a late 13th century copy, the last in a line of copies made over several centuries. There are generally only minor variations between the Hittite and Akkadian versions of the text. Consistent with van den Hout's proposals, I have suggested that the document was first composed in Akkadian and later translated into Hittite – contra the suggestions that both versions were composed at the same time or that the Akkadian version was translated from an original Hittite one."</ref> who possibly reigned after 1630 BC.<ref>Yener, Aslihan K., (2021). , in: Ougarit, un anniversaire, Bilans et recherches en cours, Peeters, Leuven-Paris-Bristol, '''p. 579''': "...the Level VII Palace by Hattusili I in his second year, 1628 BC (middle chronology)..."</ref>
* ''*]'', known as the ‘striker’ is reconstructed (p. 410, 433, ''Oxford Intro.'') from Skt. ], and Norse ] and ]. Fjörgyn was replaced by ] among the Germanic-speaking people. Other forms are Slavic ], Old Prussian Perkúnos, Lithuanian ], and Latvian Pērkons. These gods give their names to Thursday, the fourth day of the week.


The reading of the Assyrian term ''Ḫanigalbat'' has a history of multiple renderings. The first portion has been connected to, "{{cuneiform|𒄩𒉡}} ''{{transliteration|akk|Ḫa-nu}}''," "Hanu" or "Hana," first attested in ] to describe nomadic inhabitants along the southern shore of the northern ] region, near the vicinity of ] (capital of the ]) and the ] River. The term developed into more than just a designation for a people group, but also took on a topographic aspect as well. In the ], a phrase "{{cuneiform|𒌷𒆳𒄩𒉡𒀭𒋫}}" "''{{transliteration|akk|<sup>URU</sup>KUR Ḫa-nu AN.TA}}''," "cities of the Upper Hanu" has suggested that there was a distinction between two different Hanu's, likely across each side of the river. This northern side designation spans much of the core territory of Mitanni state.
* Devis and Devas are found among all the Indo-Europeans, and the word is often used as a general word for ‘a god, any god (or goddess)’ and sometimes for a specific goddess or god, but see ]. Note that in Sanskrit, Avestan and Hindi, words that end in -a are masculine and -i is feminine. In the western languages the situation is reversed, so that words that end in -a are usually feminine and words that end in -i, or more often -us, and -os are usually masculine. Here the forms are divided into masculine and feminine forms for convenience.
** ''*dyeu-'', Devi or Dia, feminine; is reconstructed from Sanskrit, ], a goddess with a major cult in India, devi ‘goddess’; Avestan, daevi ‘female demon’; Greek, ] (etymology highly arguable), a grain goddess, with the vocative form Deo used to address her (although thea is the usual Greek word for ‘goddess’ and zea is the Greek word for spelt, a kind of grain); Latin, , a grain goddess, also dia and diva, ‘goddess’; Iberian Celtic, Deva; Irish dīa, dea, ‘goddess’; Old Polish Zhiva, Жива, a grain goddess, also ]; Lith. deive ‘goddess’; and Latv. dieve.
** ''*deiwós-'', Deva or Deos, masculine is reconstructed (p. 408, ''Oxford Intro.'', but from *dhy-, according to ]) from Hittite sius ‘god’; and Sanskrit ]. In Avestan, the ], (later Persian divs, also in Armenian folklore) were demonized by Zarathustra, but Armenian also has tir, tiwr ‘god, idol’ (p. 150, Mann<ref>''An Indo-European Comparative Dictionary'' by Stuart E. Mann, Helmut Buske Verlag, Hamburg, 1984/1987.</ref>). Greek, dios ‘god’ (but usually theós); Oscan, Diovis; Latin, Jove, a particular god, also with forms deus, dives, ‘a god, a rich man’. Other forms are Welsh dewi; Irish dia, a god; ] Týr; ] Ziu; Old English Tīw, a particular god; Old Polish ]; Lith. ]; Latv. Dievs, a god who causes the rye fields to ripen; and possibly Irish ]; and Slavic ].
** ''*dyēus pH<sub>a</sub>tēr'' is believed by Christians to have been the original name of the god of the daylit sky and the chief god of the Indo-European ]. This was based (p. 409, 431, ''Oxford Intro.'') on Sanskrit ]; Greek ] with a vocative form Zeu patēr; Etruscan ], borrowed into Latin alongside the native form ], (cf. also ''deus pater'' in the ], e.g. Jude 1:1); and Illyrian Dei-pátrous.


The two signs that have led to variant readings are "{{cuneiform|𒃲}} ''{{transliteration|akk|gal}}''" and its alternative form "{{cuneiform|𒆗}} ''{{transliteration|akk|gal<sub>9</sub>}}''". The first attempts at decipherment in the late 19th century rendered forms interpreting "''gal''," meaning "great" in Sumerian, as a logogram for Akkadian "''rab''" having the same meaning; "Ḫani-Rabbat" denoting "the Great Hani". ], and ] after him, supported instead the reading of "''gal''" on the basis of its alternative spelling with "''gal<sub>9</sub>''", which has since become the majority view.
* ''*{{PIE|H<sub>a</sub>éusōs}}'' is the name of certain specific gods, usually the sun, the stars, (especially the planet Venus) and hearth fires; a class of gods (‘those that shine with a golden light’); and a general word for ‘a god, any god’. These gods are also general to the Indo-Europeans, but see ].
** ''*H<sub>a</sub>eus(os)'', is believed to have been the goddess of dawn (p. 409, 410, 432, ''Oxford Intro.'') with forms in Hittite, aššu ‘lord, god’; Sanskrit, ], goddess of dawn, but later the ] are demonized; Avestan, ], the good god of the Zoroastrians, and ], a good spirit; Greek, ], a dawn goddess; and Latin, ], a dawn goddess. Gallic ] is a god of hearths; and Old Norse, ] (pl.), and Old English Ôs (sg.), are general words for ‘a god, any god.’ Slavic, ], is a god of summer; Lithuanian Aušra ‘dawn’; both Latvian ], and Lithuanian ] are goddesses of the morning star, i.e. the planet Venus. The form Arap Ushas appears in Albanian folklore, but is there a name of the Moon. See also the names for the Sun which follow.
** ''*H<sub>a</sub>eust(e)ro'' (p. 294, 301, ''Oxford Intro.'', but see the form “''*as-t-r'', with intrusive -t- in northern dialects” given on p. 702, and 780, G&I, op. cit.); is seen in the Anatolian dialects as: Estan, Istanus, Istara; in Sanskrit, Atri, fire but demonized and replaced with ]; Avestan ], sacred fire of the Zoroastrians; Greek ], goddess of the hearth; Latin ], goddess of the hearth; and in Old English ] and Old Saxon Ostara, goddess of spring warmth. Armenian ] is a star goddess; and the Tibetan Buddhist goddesses like ] are protective deities, connected to stars or the planet Venus.


There is still a difficulty to explain the suffix "''-bat''" if the first sign did not end in "''b''," or the apparent similarity to the Semitic feminine ending "''-at''," if derived from a Hurrian word. More recently, in 2011, scholar Miguel Valério,<ref>, Università di Bologna, Dipartimento di Filologia classica e Italianistica (FICLIT).</ref> then at the ] provided detailed support in favor of the older reading ''Hani-Rabbat''.<ref>Valério, Miguel, (2011). , in Journal of Language Relationship, International Scientific Periodical Nº6 (2011), Russian State University for the Humanities, Institute of Linguistics of the Russian Academy of Sciences, Moscow, '''p. 174''': "...The present essay intends to rehabilitate Hani-Rabbat as the accurate normalization of the Assyrian name of Mitanni, by showing the unmotivated nature of the alternative Hanigalbat as opposed to the more substantiated reading of GAL as rab in the spelling of this toponym..."</ref> The re-reading makes an argument on the basis of frequency, where "''gal''" not "''gal<sub>9</sub>''," is far more numerous; the later being the deviation found in six documents, all from the periphery of the Akkadian sphere of influence. It is additionally argued that although they are graphically distinct, there is a high degree of overlap between the two signs, as "''gal<sub>9</sub>''" denotes "''dannum''" or ""strong"" opposed to "great", easily being used as synonyms. Both signs also represent correlative readings; alternative readings of "''gal<sub>9</sub>''" include "''rib''" and "''rip''," just like "''gal''" being read as "''rab''."
* ''*{{PIE|deH<sub>a</sub>nu-}}'' ‘River goddess’ is reconstructed (p. 434, ''Oxford Intro.'') from Skt. ], a goddess of rivers; Irish ], mother of everyone; Welsh ], and also a masculine form, Ossetic Donbettys. The name has been connected with the Dan rivers which run into the Black Sea (], ], ], and ]) and other river names in Celtic areas. This along with the many ethnonyms (the ], the ], the ], the Danoi (Greeks), etc.) was discussed extensively by Robert Graves in the ''White Goddess''<ref>''The White Goddess'' by Robert Graves, Farrar, Strauss and Giroux, NY, 1948 and 1966</ref>, a very popular but not very scholarly book.


The situation is complicated by there being, according to linguists, three separate dialects of Hurrian, central-western, northern, and eastern.<ref>Astour, Michael C.. "A Reconstruction of the History of Ebla (Part 2)". Eblaitica: Essays on the Ebla Archives and Eblaite Language, Volume 4, edited by Cyrus H. Gordon and Gary A. Rendsburg, University Park, USA: Penn State University Press, 2021, pp. 57-196</ref>
* ''*{{PIE|welnos}}'' is reconstructed as a god of cattle from Old Slavic ] and Volos; and Lithuanian Velnias, “protector of flocks” (in archaic Lithuanian, vėlės means ‘shades’ or ‘spirits of the departed’); as well as Old Norse ], and Old English Wuldor, and even the Elysian fields in Greek myth and ritual (according to Jaan Puhvel, p. 215, ''Analecta Indoeuropaea''<ref>''Analecta Indoeuropaea'', (a collection of articles), by Jaan Puhvel, publ. by Innsbrucker Beitrage zur Sprachwissenschaft, Innsbruck, 1981.</ref>). There may be a god of cattle in the northern lands (christianized as ]), but the argument is very thin. Some of these names were also once thought to be connected to Sanskrit ] and Greek ] or Ouranos, for example by Max Müller, p. 84, ''Comparative Mythology''<ref>''Comparative Mythology,'' (Friedrich) Max Müller, Arno Press, NY, 1909, 1977</ref>, and many other authors, Mircea Eliade, Bruce Lincoln and Georges Dumézil. They imagined this to be a sort of “binder god” but this is now rejected on linguistic grounds, (“the etymology is disputed” Michael Shapiro, p. 155, Vol. 10 of JIES<ref>, publ. by JIES, Washington, DC., 1973.</ref>).


The Egyptians considered the Euphrates River to form the boundary between Syria and ''Naharain''.<ref>Spalinger, Anthony. “A New Reference to an Egyptian Campaign of Thutmose III in Asia.” Journal of Near Eastern Studies, vol. 37, no. 1, 1978, pp. 35–41</ref>
* Divine Twins: There are several sets (the Indo-Europeans seem to be quite fond of twins), which may or may not be related.
** The Sun and Moon are discussed in the next section.
** Yama and Manu, the first mortals, (or the first gods to die), became the ancestors of everyone and king(s) of the dead. The first ancestor of men was called ''*Manu-'', see Germanic ], Hindu ] (p. 411, 435, ''Oxford Intro.''). See also the ].
** ], often have a name that means ‘horse’ ''*H<sub>1</sub>ékuos'', but the names are not always cognate (“no lexical set,” p. 432, ''Oxford Intro.''). They are always male and usually have a horse form, or sometimes, one is a horse and the other is a boy. They are brothers of the Sun Maiden or Dawn goddess, and sons of the horse/grain mother and the sea god, continued in Sanskrit ]. Other horse twins are: Greek, Dioskuri (Polydeukēs and Kastōr); borrowed into Latin as ]; Irish, the twins of ]; Old English, ] and ] (both words mean ‘stallion’), and possibly Old Norse ], the eight-legged horse born of Loki; Slavic Lel and Polel; Lithuanian ], identical to Latvian ], and possibly christianized in Albanian as Sts. Flori and Lori. The horse twins may be based on the morning and evening star (the planet ]) and they often have stories about them in which they “accompany” the Sun goddess, because of the close orbit of the planet Venus to the sun, (Michael Shapiro, p. 137-166, Vol. 10, JIES, op.cit., who references Donald Ward, ''The Divine Twins'', Folklore Studies, No. 19, Univ. Calif. Press, Berkeley, 1968.).


==History==
* The ] and ] are often seen as the twin children of various deities (for example in Welsh myth they are the children of ]), but in fact the sun and moon were deified several times and are often found in competing forms within the same language. The usual scheme is that one of these celestial deities is male and the other female, though the exact gender of the ] or ] tends to vary among the Indo-European languages. Here are two of the most common PIE forms:
===Summary===
** ''*séH<sub>a</sub>ul'' '''Sun''' with a genitive form ''*sH<sub>a</sub>u-én-s'', gives Hittite <sup>D</sup>UTU-liya (the raised D indicates that it is a deity); Hindu Svàr, also fem. ], and masc. Sūrya; Avestan, Hvara; Greek ] (and , the form in the Dorian Greek of the Spartans); Latin Sōl; Welsh ]; Old Norse ]; Old English Sigel and Sunna, modern English Sun. Other forms are Russian ], and ] in folklore; Old Prussian and Lithuanian ]; Latvian Saũle; and Albanian Diell, seen in the name of Sunday and in demonized form as a name for the devil. Most of these forms are given from p. 556, in the ''Encyclopedia of IE Culture''<ref>'']'', Mallory, J.P. and Douglas Q. Adams, ed., Fitzroy Dearborn, London, 1997.</ref>.
]
** ''*méH<sub>1</sub>nōt'' '''Moon''', gives Hindu Mas; Avestan, Mah; Greek Selene (unrelated), although they also use a form Mēnē; Latin, Luna and later ], unrelated; ON ], Old English Mōna, modern English Moon; Slavic Myesyats; Lithuanian, Mėnuo (Mėnulis); and Latvian ]. ''Encyclopedia of IE Culture'' p. 385, gives the forms but doesn’t even have an entry for a moon goddess.
The Egyptian official astronomer and clockmaker Amenemhet (Amen-hemet) apparently ordered to be written on his tomb that he returned from the "foreign country called ''Mtn'' (''Mi-ti-ni''),"<ref>Amenemhet's memoir was published in: Borchardt, L., (1930). "Altägyptische Zeitmessung", in E. von Basserman-Jordan, ''Die Geschichte der Zeitmessung und der Ühre'', vol. I., 1930, Berlin/Leipzig, pp 60ff. (Mentioned in Astour 1972:104, footnotes 25,26) transliterating ''Mtn'' as ''Me-ta-ni'', although Alexandra von Lieven (2016: 219) mentions it as ''Mi-ti-ni''.</ref><ref>De Martino, Stefano, (2018). , in: ''Changing Faces of Kingship in Syria-Palestine 1500–500 BCE'', Alter Orient und Testament 459, Ugarit Verlag, '''p. 37:''' "The earliest attestation of the toponym Mittani comes from an Egyptian source, an inscription from Thebes on the grave of a state official called Amen-hemet. The inscription refers to the Syrian military expedition this official had taken part in, which advanced as far as the country of ''Mtn'' (Mittani)...we presume that this expedition was the one led by Tuthmosis I..."</ref> but Alexandra von Lieven (2016) and Eva von Dassow (2022) consider that the expedition to Mitanni could have taken place in pharaoh ]'s reign ({{Circa|1550}}–1525 BC), actually by Amenemhet's father.<ref>von Lieven, Alexandra, (2016). , in: RICH and GREAT: Studies in Honour of Anthony J. Spalinger, Faculty of Art, Charles University in Prague, '''p. 220:''' "The most likely explanation for the preceding story about Mitanni is that it is part of the background of the speaker. This could imply that perhaps Amenemhet's father had risen in rank due to some major feat accomplished during Ahmose's military campaign there."</ref><ref>von Dassow, Eva, (2022). , in: Karen Radner, Nadine Moeller, D. T. Potts (eds.), The Oxford History of the Ancient Near East, Volume III: From the Hyksos to the Late Second Millennium BC, Oxford University Press, '''p. 466:''' "...We owe the earliest extant mention of Mittani to the tomb autobiography of Amenemhat, the astronomer and clockmaker who refers to a campaign that may have taken place as early as Ahmose's reign in the late sixteenth century BC..."</ref> During the reign of pharaoh ] (1506–1493 BC), the names Mitanni and Naharin are among the reminiscences of several of the pharaoh's officers. One of them, Ahmose si-Abina, wrote: "...His Majesty arrived at Naharin..." Another one, Ahmose pa-Nekhbit, recorded: "...when I captured for him in the land of Naharin..."<ref>Redford, Donald B., (1979). , in: Journal of the American Oriental Society, vol. 99, no. 2, p. 275.</ref>


After the ], an officer of pharaoh ] (1479–1425 BC), in the pharaoh's 22 regnal year, reported: "That enemy of Kadesh has come and has entered into Megiddo. He is at this moment. He has gathered to him the princes of foreign country loyal to Egypt, as well as (those) as far as Naharin and M, them of Hurru, them of Kode, their horses, their armies."<ref>Wilson, John A.. "VII. Egyptian Historical Texts". The Ancient Near East: An Anthology of Texts and Pictures, edited by James B. Pritchard, Princeton: Princeton University Press, 2021, pp. 226-245</ref> In several later military campaigns the ] mention Naharin, in particular those of his regnal years 33, 35, and 42.<ref>Spalinger, Anthony. “A Critical Analysis of the ‘Annals’ of Thutmose III (Stücke V-VI).” Journal of the American Research Center in Egypt, vol. 14, 1977, pp. 41–54</ref> After that time, records become more available from local sources until the empire's end in the mid-13th century BC.<ref>Leonard, Albert. “Archaeological Sources for the History of Palestine: The Late Bronze Age.” The Biblical Archaeologist, vol. 52, no. 1, 1989, pp. 4–39</ref>
* A water or sea god is reconstructed (p. 438, ''Oxford Intro.'') as ''*H<sub>2</sub>epōm nepōts'' ‘uncle/grandson/nephew of waters’from Avestan and Vedic ], and as ''*néptonos'' from Latin ], Celtic ], Etruscan ], and Germanic Hnikar, and the Germanic water spirits, the ]ies and the ] River, (see Puhvel, op.cit). Similarly, most major Lithuanian rivers begin with ne-. The god is demonized by Christians as Old Nick and christianized as ], patron saint of sailors. ] (etymology highly arguable, but not cognate) fills the function of this deity in Greek.


The first known use of Indo-Aryan names for Mitanni rulers begins with ] who succeeded his father Kirta on the throne.<ref name="De Martino, Stefano, (2014)">De Martino, Stefano, (2014). , in Constituent, Confederate, and Conquered Space in Upper Mesopotamia: The Emergence of the Mittani State, De Gruyter, Berlin, Boston, p. 69.</ref> King ] of Mitanni expanded the kingdom west to ] and made the ]<ref>Lauinger, Jacob, (2020). , in The Electronic Idrimi, Open Richly Annotated Cuneiform Corpus (ORACC): "...(1) I am Idrimi, the son of Ilī-ilimma, a servant of IM, Hebat and IŠTAR, the lady of Alalah, the lady, my lady. (3) In Aleppo, the house of my father, a bad thing occurred, so we fled to the Emarites, sisters f my mother, and settled at Emar. Though my older brothers lived with me, none deliberated matters as I did..." .</ref> king ] of ] his vassal,<ref>{{cite book|last1=Van De Mieroop|first1=Marc|title=A History of the Ancient Near East c. 3000–323BC|date=2007|publisher=Blackwell Publishing|location=Malden, MA|isbn=978-1-4051-4911-2|page=152|edition=2nd}}</ref> and five generations seems to separate this king (also known as Parattarna) from the rise of Mitanni kingdom.<ref>De Martino, Stefano, (2004). "A Tentative Chronology of the Kingdom of Mittani from its Rise to the Reign of Tusratta", in Mesopotamian Dark Age Revisited: Proceedings of an International Conference of SCIEM 2000, Vienna 8th–9th November 2002, Vienna, p. 37.</ref> The state of ] in the west also shifted its allegiance to Mitanni, and Assyria in the east had become largely a Mitannian vassal state by the mid-15th century BC. The nation grew stronger during the reign of ], but the Hurrians were keen to keep the Hittites inside the Anatolian highland. Kizzuwatna in the west and ] in the north were important allies against the hostile Hittites.
* ''*péH<sub>2</sub>usōn'' is reconstructed (p. 411, 434, ''Oxford Intro.'') as a pastoral god, based on Vedic ], and ]; the Greek god ], the Roman god ] and the ]s. See also ].


Mitanni's major rival was Egypt under the ]. However, with the ascent of the ], Mitanni and Egypt struck an alliance to protect their mutual interests from the threat of Hittite domination. After a few successful clashes with the Egyptians over the control of Syria, Mitanni sought peace with them, and an alliance was formed. During the reign of ], in the early 14th century BC, the relationship was very amicable, and he sent his daughter ] to Egypt for marriage with Pharaoh ]. Mitanni was now at its peak of power.
* There may also have been a savage dog or wolf (hellhound) guarding the underworld, such as Greek ], and Norse ]; Kerberos and Garm are derived from the Proto-Indo-European root ''*gher-'' (thought to be an onomatopoeic reference to the dog’s growl)<ref>{{cite journal | last = Alby | first = Stone | title = Hellhounds, Werewolves and the Germanic Underworld | journal = Mercian Mysteries | volume = 20 | date = ] | url = http://www.primitivism.com/hellhounds.htm | accessdate = 2007-10-07 }}</ref>.
However, by the reign of ] (1390–1366 BC) Mitanni influence over Assyria was on the wane. Eriba-Adad I became involved in a dynastic battle between ] and his brother ] and after this his son ], who called himself king of the ] while seeking support from the Assyrians. A pro-Hurri/Assyria faction appeared at the royal Mitanni court. Eriba-Adad I had thus loosened Mitanni influence over Assyria, and in turn had now made Assyria an influence over Mitanni affairs.<ref>George Roux, '' Ancient Iraq'', Penguin Books; 3rd ed. edition (March 1, 1993) ISBN 978-0140125238</ref> King ] (1365–1330 BC) of ] attacked Shuttarna and annexed Mitanni territory in the middle of the 14th century BC, making Assyria once more a great power.<ref>{{cite book |last=Cline |first=Eric H. |date=2014 |title=] |publisher=Princeton University Press |page=61 |isbn=978-1400849987 }}</ref>


At the death of Shuttarna, Mitanni was ravaged by a war of succession. Eventually Tushratta, a son of Shuttarna, ascended the throne, but the kingdom had been weakened considerably and both the Hittite and Assyrian threats increased. At the same time, the diplomatic relationship with Egypt went cold, the Egyptians fearing the growing power of the Hittites and Assyrians. The Hittite king ] invaded the Mitanni vassal states in northern Syria and replaced them with loyal subjects.
* It is also likely that they had three fate goddesses, see the ] in ], ] in ], Sudjenice of ] and ] in ].


In the capital ], a new power struggle broke out. The Hittites and the Assyrians supported different pretenders to the throne. Finally a Hittite army conquered the capital Washukanni and installed ], the son of Tushratta, as their vassal king of Mitanni in the late 14th century BC.<ref name="Devecchi2018" >Devecchi, Elena. “Details That Make the Difference: The Akkadian Manuscripts of the ‘Šattiwaza Treaties.’” Die Welt Des Orients, vol. 48, no. 1, 2018, pp. 72–95</ref> The kingdom had by now been reduced to the ]. The Assyrians had not given up their claim on Mitanni, and in the 13th century BC, ] annexed the kingdom.
* Lesser Spirits are found among all the Indo-Europeans and they still persist in folklore. They are especially popular where Christianity has demonized pagan gods, but they are very well known from classical sources too. They can conveniently be grouped according to where they are found in nature, however many of their names are ] with the great gods and often their names are just plural forms. They usually “attend” their namesakes and share their sphere of power.
** spirits of fresh water (drinking water, wells and springs): Indian ], Persian ]s, Greek ]s, Germanic ], Slavic ] and Slavic upyries (which, with a little help from Hollywood turn into ]s).
** spirits of salt water: Greek ], ], English (or Celtic) ]s.
** spirits of trees in particular and forests generally: Greek ]s, Greek pans and Roman ]s, Germanic ].
** spirits of earth and stones: Greek ], ], Greek ], Celtic (French) ]s, Germanic ], Old Norse ] and the thurses.
** spirits of clouds and mists: Sanskrit harits, Greek ], Roman graces.
** spirits of the air (often in the form of birds): Greek ], Slavic alkanost, and Persian ], Indian ], and Germanic ].
** fire spirits: Slavic ], Indian ]s, Greek ]s, and possibly the Germanic ].


The Mitanni dynasty had ruled over the northern ] region between {{Circa|1600}} and 1350 BC,<ref name="academia.edu">Novák, Mirko, (2013). , in Archéologie et Histoire de la Syrie I, Harrassowitz Verlag, Wiesbaden, p. 349.</ref> but succumbed to Hittite and later Assyrian attacks, and Mitanni was reduced to the status of a province of the ] between {{Circa|1350}} and 1260 BC.<ref name="academia.edu"/>
A fuller treatment of the subject of the Indo-European Pantheon would not merely list the ] names but describe additional correspondences in the “family relationships”, festival dates, associated myths (but see ]) and special powers. Once the cognate names are provided (the linguist’s responsibility) everyone can contribute to the research, and I would like to thank especially the Lithuanians, Armenians, Slavs and others who have been contributing information which would otherwise be very difficult to access.


===Pandemonium=== ===Early kingdom===
]
As early as ] times, Hurrians are known to have lived east of the river Tigris on the northern rim of Mesopotamia, and in the Khabur Valley. The group which became Mitanni gradually moved south into Mesopotamia before the 17th century BC. It was already a powerful kingdom at the end of the 17th century or in the first half of the 16th century BC, and its beginnings date to well before the time of ], dating actually to the time of the Hittite sovereigns ] and ].<ref name="De Martino">De Martino, Stefano, (2014). , in Constituent, Confederate, and Conquered Space in Upper Mesopotamia: The Emergence of the Mittani State, De Gruyter, Berlin, Boston, p. 61.</ref>


Hurrians are mentioned in the private ] texts, in ], and the Hittite archives in ] (]). ] texts from ] mention rulers of city-states in upper Mesopotamia with both ''Amurru'' (Amorite) and Hurrian names. Rulers with Hurrian names are also attested for ]m and ], and tablets from ] (layer VII, from the later part of the Old ]n period) mention people with Hurrian names at the mouth of the ]. There is no evidence for any invasion from the North-east. Generally, these ] sources have been taken as evidence for a Hurrian expansion to the South and the West.
Pandemonium is ]’s word for the mutual ] that occurred when ] demonized the gods of the ] speakers, and the Sanskrit speakers demonized the gods of the ]s (] speakers) in turn. Conspicuous examples are the ] and the ]. Sanskrit speakers referred to the Devas as good gods and the word devi, deva is a word for ‘a god, any god,’ whereas the Ashuras are demons in later Sanskrit literature (possibly late in the Rig Veda, and definitely in the Puranas). The Zoroastrians used the word ] (cognate with Skt. ashura) as a word for ‘a god, any god,’ and ] was their highest god, whereas the ]s (cognate with Skt. devas) were demonized.


A Hittite fragment, probably from the time of ], mentions a "King of the Hurrians" (''LUGAL ERÍN.MEŠ Hurri''). This terminology was last used for King Tushratta of Mitanni, in a letter in the Amarna archives. The normal title of the king was 'King of the Hurri-men' (without the determinative ''KUR'' indicating a country).
The observation of the mutual demonization was made as far back as 1884, by Martin Haug who “postulated his thesis that the transition of both the words into the designations of the demons.... is based on a prehistoric schism in religion....” according to Alfred Hillebrandt, p. 264, Vol. 2, ''Vedic Mythology''<ref>''Vedic Mythology'' by Alfred Hillebrandt, transl. by Sreeramula Rajeswara Sarma, publ. Motilal Banarsidass, Delhi, 1981 (orig. 1891)</ref>. The same observation is reported by Jacob Grimm (p. 985, DM, op.cit.), who describes the Persian introduction of dualism and various devils. By the way, this dualism with its long complex history is the reason that the English words ‘divine’ and ‘devil’ have ultimately the same etymology, though they have the opposite meaning. The disparaging meaning given to Daevas had once been attributed by western scholars to a “moral reaction against Vedic polytheism” but it has “no longer any supporter,” according to James Darmesteter (writing in 1895, on page lii, in an intelligent introduction, Vol. 4, ]<ref>''Sacred Books of the East'', transl. by various Oriental scholars, series ed. by Max Müller, Clarendon Press, Oxford, 1879-1904.</ref>), and this was certainly the consensus view among western scholars in the 1800's. However modern western scholars like Mallory and Adams still refer to Zoroastrianism as a “religious reformation” of Vedic religion (p. 408-9, ''Oxford Intro.'' op.cit.).


===After the fall of Mitanni===
This demonization is not limited to the Sanskrit and Avestan languages. The close correspondence between the Zoroastrian gods and the Germanic gods has long been recognized, see the ].
With the final decline of the Mitanni Empire the western portions of its territory came under direct control of the Hittites and the eastern portions came under direct control of the Assyrians. The middle part continued on as the ] of Hanigalbat. Eventually, under Shalmaneser I, that remaining part of the former Mitanni territory came under direct Assyrian control. This continued until the decline of Middle Assyrian power after the death of Tukulti-Ninurta I.<ref> Akkermans, Peter MMG, José Limpens, and Richard H. Spoor. "On the frontier of Assyria: excavations at Tell Sabi Abyad, 1991.", Akkadica, vol. 84-85, pp. 1-52 (1993).</ref><ref>Devecchi, Elena. "6 The Governance of the Subordinated Countries". Handbook Hittite Empire: Power Structures, edited by Stefano de Martino, Berlin, Boston: De Gruyter Oldenbourg, 2022, pp. 271-312</ref>


While under direct Assyrian control Hanigalbat was ruled by appointed governors such as the Assyrian grand-vizier ], father of ] (1191–1179), who took the title of ].<ref>Hagens, Graham. “The Assyrian King List and Chronology: A Critique.” Orientalia, vol. 74, no. 1, 2005, pp. 23–41</ref> He resided in the newly built (over an existing Mitanni tower and residence) Assyrian administrative centre at ].<ref> Düring, Bleda S., Eva Visser, and Peter MMG Akkermans. "Skeletons in the Fortress: The Late Bronze Age Burials of Tell Sabi Abyad, Syria." Levant 47.1 (2015): 30-50</ref>
==Mythology==
{{portal|Mythology|Ddraig.svg}}


The Babylonian Kings List A names the Assyrian ruler ] (705–681 BC) and his son ] (700–694) as being "Dynasty of Ḫabigal".<ref>Babylonian and Assyrian Historical Texts". Ancient Near Eastern Texts Relating to the Old Testament with Supplement, edited by James B. Pritchard, Princeton: Princeton University Press, 2016, pp. 265-317</ref><ref>Uncertain Dynasties". Rulers of Babylonia, Toronto: University of Toronto Press, 2016, pp. 90-274</ref>
Indo-European myths may be defined as narratives which have certain elements, such as god/person X does Y in connection with god/person/being Z, where X and Z are ]s, respectively, in several IE languages, and Y is something specific like “kills monster”. Many IE myths have at their core some simple observation of nature or life, such as that the sun is “born” each morning and “dies” each night, or that wheat must be cut down and threshed (“killed and tortured”) before it can be used to make bread.


The name Hanigalbat was still in use as late as the later portion of the 1st millennium BC.<ref>Da Riva, Rocío. “A New Attestation of Ḫabigalbat in Late Babylonian Sources.” Die Welt Des Orients, vol. 47, no. 2, 2017, pp. 259–64</ref><ref>Da Riva, Rocío. “Addendum to Rocío Da Riva, A New Attestation of Ḫabigalbat in Late Babylonian Sources, WdO 47/2 (2017) 259–264.” Die Welt Des Orients, vol. 48, no. 1, 2018, pp. 96–98</ref>
Types of sources for the reconstruction of Indo-European myths include: 1) actual mythological tales in which gods act like gods; 2) legends or histories. Many foundation myths of a country or city (including sometimes bare king-lists) consist of a reprise of the nature myths; and 3) folktales. Folktales are highly subject to borrowing but some examples can be determined to conserve native myths based on the forms of the names which modern storytellers are not always able to interpret correctly. Cox gives this list, p. 53-56, <ref>''The Mythology of the Aryan Nations'' by George W. Cox, Kegan Paul, Trench & Co, London, 1887.</ref>; see also p. 432, ''Oxford Intro'', which lists “myth, history, folklore”. Jacob Grimm gives a more complete list of types of sources including riddles and proverbs, but they must be used with care.


==Indo-Aryan influences==
'''Indo-European Myths''' The very brief list of myths which follows can be shown by the cognate names to descend from a common ancestor (as distinguished from a common source) in the Indo-European languages. Most of these were identified and described in 1887 by George Cox, in ''The Mythology of the Aryan Nations'', and by many other authors.
{{main|Indo-Aryan superstrate in Mitanni}}
{{see also|Maryannu}}
A number of theonyms, proper names and glosses (technical terminology) of the Mitanni are of ] or ] origins.<ref name=Cotticelli/> Starting from ] who is the first Mitanni ruler historically attested to have existed, the Mitanni had Indo-Aryan ].<ref name="De Martino, Stefano, (2014)"/> The ]'s horse training text includes technical terms of Indo-Aryan origin,<ref>{{cite journal |first=Paul |last=Thieme |title=The 'Aryan' Gods of the Mitanni Treaties |journal=] |volume=80 |issue=4 |year=1960 |pages=301–17 |doi=10.2307/595878 |jstor=595878 }}</ref> and the Indo-Aryan deities ], ], ], and ] (]) are listed and invoked in two treaties found in ], between the kings ] of Mitanni and ] the Hittite: (treaty KBo I 3) and (treaty KBo I 1 and its duplicates).<ref>Fournet, Arnaud, (2010). , in Journal of Indo-European Studies 38 (1-2), pp. 26-40. See pp. 3, 5, and 10.</ref><ref>Devecchi, Elena, (2018). , in: Die Welt Des Orients, vol. 48, no. 1, 2018, pp. 72–95. See '''p. 72:''' "...The so-called 'Šattiwaza treaties' are a set of two documents (CTH 51 and CTH 52) ratifying the subjugation of Šattiwaza of Mittani to the Hittite king
Šuppiluliuma I, an event dated to the 2nd half of the 14th century BCE..."</ref> The toponym of the Mitanni capital of ] is also "unanimously accepted" to have been derived from an Indo-Aryan dialect.<ref name=Cotticelli/> Annelies Kammenhuber (1968) suggested that this vocabulary was derived from the still undivided ] language,<ref>Kammenhuber, Annelies (1968). Die Arier im vorderen Orient. Heidelberg: Carl Winter Universitätsverlag. p. 238. On p. 238 she indicates they spoke a "noch ungeteiltes Indo-Iranisch".</ref><ref name=Drews>{{cite book |first=Robert |last=Drews |title=The Coming of the Greeks: Indo-European Conquests in the Aegean and the Near East |publisher=] |year=1989 |isbn=0-691-02951-2 |chapter=Chariot Warfare |page= |chapter-url=https://books.google.com/books?id=LxCnDwAAQBAJ&pg=PA61 |url=https://archive.org/details/comingofgreeksin00drew/page/61 }}</ref> but ] has shown that specifically Indo-Aryan features are present.<ref>{{cite journal |first=M. |last=Mayrhofer |title=Die Arier im Vorderen Orient &ndash; ein Mythos? |journal=Sitzungsberichte der Oesterreichischen Akademie der Wissenschaften |volume=294 |issue=3 |location=Vienna |year=1974 }}</ref><ref>{{cite book |first=M. |last=Mayrhofer |title=Etymologisches Wörterbuch des Altindoarischen |location=Heidelberg |year=1986–2000 |volume=IV }}</ref>


It is generally believed that ] settled in ] and northern ], and established the Kingdom of Mitanni following a period of political vacuum, while also adopting Hurrian. This is considered a part of the ].{{sfn|Sigfried J. de Laet|1996|p=562}}{{sfn|Beckwith|2009|pages=39–41}}{{sfn|Bryce|2005|p=55}} Since the late 20th century, the view that the Mitanni kingdom was ruled by royal house and aristocracy of Indo-Aryan origin has been prevalent among the scholars;{{efn|Including ] (2009),<ref>{{Cite book|author-link= Christopher I. Beckwith|last=Beckwith |first=Christopher I. |url=https://books.google.com/books?id=5jG1eHe3y4EC |title=Empires of the Silk Road: A History of Central Eurasia from the Bronze Age to the Present |date=2009 |publisher=Princeton University Press |isbn=978-0-691-13589-2 |language=en|pages=39–41}}</ref> Pita Kelekna (2009),<ref>{{Cite book |last=Kelekna |first=Pita |url=https://books.google.com/books?id=m09_uTLuz3UC&pg=PA95 |title=The Horse in Human History |date=2009 |publisher=Cambridge University Press |isbn=978-0-521-51659-4 |language=en|page=95}}</ref> ] (2015),<ref>{{Citation |last=Parpola |first=Asko |title=The BMAC of Central Asia and the Mitanni of Syria |date=2015 |work=The Roots of Hinduism |pages=69–91 |url=https://doi.org/10.1093/acprof:oso/9780190226909.003.0008|publisher=Oxford University Press |doi=10.1093/acprof:oso/9780190226909.003.0008|isbn=978-0-19-022690-9 }}</ref> ] (2007),<ref>{{Citation |last1=Kuz’Mina |first1=E. E. |title=Chapter Twenty-Five. The genesis of the indo-aryans |date=2007 |work=The Origin of the Indo-Iranians |pages=321–346 |url=https://brill.com/display/book/edcoll/9789047420712/Bej.9789004160545.i-763_026.xml |access-date= |publisher=Brill |language=en |doi=10.1163/ej.9789004160545.i-763.91 |isbn=978-90-474-2071-2 |last2=Mallory |first2=J. P.}}</ref> ] (2023),<ref name="Lubotsky, Alexander 2023 p. 260">{{Citation |last=Lubotsky |first=Alexander |title=Indo-European and Indo-Iranian Wagon Terminology and the Date of the Indo-Iranian Split |date=2023 |work=The Indo-European Puzzle Revisited: Integrating Archaeology, Genetics, and Linguistics |pages=257–262 |editor-last=Willerslev |editor-first=Eske |url=https://www.cambridge.org/core/books/indoeuropean-puzzle-revisited/indoeuropean-and-indoiranian-wagon-terminology-and-the-date-of-the-indoiranian-split/ADBF07BCD6447A00E1B5E3EE4E128FA7 |access-date= |place=Cambridge |publisher=Cambridge University Press |doi=10.1017/9781009261753.021 |isbn=978-1-009-26175-3 |editor2-last=Kroonen |editor2-first=Guus |editor3-last=Kristiansen |editor3-first=Kristian}}</ref> Frans van Koppen (2017)<ref>{{Citation |last=Koppen |first=Frans van |title=The Early Kassite Period |date=2017 |work=Volume 1 Karduniaš. Babylonia under the Kassites |pages=45–92 |url=https://www.degruyter.com/document/doi/10.1515/9781501503566-002/html |access-date= |publisher=De Gruyter |language=en |doi=10.1515/9781501503566-002 |isbn=978-1-5015-0356-6}}</ref> and others}} accordingly, a branch of Indo-Aryans separated from the other Indo-Iranians around the turn of second millennium BCE and migrated into ], hence giving rise to the Mitanni kingdom, while also adopting Hurrian language.{{sfn|Lubotsky|2023}}{{sfn|Parpola|2015|p=69–91}}{{sfn|Beckwith|2009|pages=39–41}} Some of the recent studies such as those by Eva von Dassow (2022) and Cotticelli-Kurras and Pisaniello (2023), while noting the modern identification of Mittani as Indo-Aryan and the role of Indo-Aryan speakers in establishing its dynasty, have disputed the significance of Indo-Aryan vocabulary in an otherwise Hurrian-speaking state stating that it does not indicate any Indo-Aryan origins for Mitanni kings.<ref name="von Dassow, Eva, (2022)">{{Citation |last=von Dassow |first=Eva |title=Mittani and Its Empire |date=2022 |work=The Oxford History of the Ancient Near East: Volume III |pages=455–528 |url=https://doi.org/10.1093/oso/9780190687601.003.0029 |access-date= |publisher=Oxford University Press |doi=10.1093/oso/9780190687601.003.0029|isbn=978-0-19-068760-1 }}</ref><ref name=Cotticelli>{{Citation |last1=Cotticelli-Kurras |first1=P. |title=Indo-Aryans in the Ancient Near East |date=2023 |work=Contacts of Languages and Peoples in the Hittite and Post-Hittite World |pages=332–345 |url=https://brill.com/display/book/9789004548633/BP000013.xml |publisher=Brill |language=en |doi=10.1163/9789004548633_014 |isbn=978-90-04-54863-3 |last2=Pisaniello |first2=V.|doi-access=free }}</ref> According to ] (2023), however, the military elite of the Mitanni kingdom (see ]) was of Aryan descent and their language displays a clear Indo-Aryan character.<ref name="Lubotsky, Alexander 2023 p. 260"/>
''']s'''
* Cow Creation (“World made from the Body of a Giant or Bovine”, see below)
* Birth of the Horse Twins from the grain/horse mother (p. 234, Cox, found in 7/11 language groups, which is a very conservative statistic)
* Danu killed and cut open to produce a river (a Partition Creation myth, 3/11)


Jasper Eidem in 2014 reported on Farouk Ismail's earlier study,<ref name="Eidem">Eidem, Jasper, (2014). , in Eva Cancik-Kirschbaum, Nicole Brisch and Jesper Eidem (eds.), ''Constituent, Confederate, and Conquered Space: The Emergence of the Mittani State'', p. 142, and footnote 16.</ref> in reference to the word ''marijannu'' that was found in a letter from ] in northeastern Syria dating to a period slightly before 1761 BC, which is the time when the reign of ] ended in the region of ]. Kroonen et al. (2018) consider this as an early Indo-Aryan linguistic presence in Syria two centuries prior to the formation of the Mitanni realm, as '']'' is generally seen as a Hurrianized form of the Indo-Aryan ''*marya'', which means 'man' or 'youth', associated to military affairs and chariots.<ref>Kroonen, Guus, Gojko Barjamovic, and Michaël Peyrot, (2018). , in Zenodo 2018, p. 11.</ref>
'''Cyclic Myths'''
* Spring kills Winter, usually with his sprinkler or his striker (p. 559, Cox, found in 4/11 language groups)
* Cloud/cows stolen from the sun god by the wind god and then released (p. 232, Cox, 4/11)
* ], dies, is reborn, causes seasons (Frazer, Vol. 8 and 9 of the ''Golden Bough'' esp. Vol. 9, p. 412-423; 4/11)
* Uncle Water melts the ice and releases the water causing flooding (G&I, op.cit., 5/11)


==Archaeology==
* Quest of the golden apples of immortality, usually by a wind god (p. 512, Cox, 4/11)
A concept known as "Dark Age" was applied, until recently, to the archaeological gap between the Middle and Late Bronze Age on Northern Mesopotamian sites, but Costanza Coppini considers it a "transition" instead, which can be called "Late Bronze Age 0," attested from the Tell Leilan's end caused by ] during his 23rd year of reign, c. 1728 BCE , to Mitanni's predominance (c. 1600-1550 BCE). These are the first traces of what, in the Late Bronze Age I, was Mitanni in historical terms, at the emergence of the third phase of ].<ref>Coppini, Costanza, (2022). , in: Studia Chaburensia 10 (2022), pp. 15, 20, 26.</ref>


The archaeological core zone of Mitanni is ] and the Trans-Tigridian region (Northeastern Iraq).
'''Culture Myths''' Stories in which some godlike being teaches the “arts of civilization” (actually technologies) to humans are found in all cultures. The culture myths of the Indo-Europeans tell how the ] taught humans how to make fire, the proper way to kill and butcher an animal (sacrifice), religious rituals and law codes, smithing, weaving, ploughing and healing. Culture gods (e.g. ] and ]) sometimes have an intermediate position between gods and humans. They are certainly supernatural, but they often die or are tortured by other gods for their beneficence to humans, nevertheless they are often revived and worshipped like regular gods. Mallory and Adams call them Craft Gods and argue that they are not linguistically reconstructible, however Cox compares Greek Prometheus with Hindu Pramanthu (p. 421, Cox). Smith gods, a subset of the Culture gods, are slightly reconstructible according to Mallory and Adams (p. 410, ''Oxford Intro.'').


===Upper Mesopotamia===
'''Religious Uses of Myths''' Many texts state specifically that telling or listening to a myth confers a blessing on the listeners. For example the text of the ''Táin Bó Cúalnge'' quoted below has a colophon (p. 369) that reads “A blessing be upon all such as shall faithfully keep the ] in memory as it stands here and shall not add any other form to it.” Also telling myths is considered a way to praise and honor the gods so myths are often recited or sung especially at festivals for a particular god. This was apparently the original impetus for the tradition of Greek drama at the festivals of Dionysus, although by the time we have a written record of the dramas, they are not restricted in subject matter to the myths of any particular god<ref>p. 5, ''The Ancient Classical Drama, A Study in Literary Evolution'' by Richard G. Moulton, Clarendon Press, Oxford, 1890.</ref>.
Sites with Mitannian remains were found mainly in three regions of Upper Mesopotamia: Northeastern Syria ], Northern Syria, and Southeastern Turkey (Upper Tigris).


====Northeastern Syria (Jazira Region)====
===Cow Creation Myth===
]
Mitanni's first phase in Jazira Region features Late ] from around 1600 to 1550 BC; this pottery was a continuity from the previous non-Mitannian Old Babylonian period.<ref name="Oselini">Oselini, Valentina, (2020). , in Costanza Coppini, Francesca Simi (eds.), Interactions and New Directions in Near Eastern Archaeology, Volume 3, Proceedings of the 5th Broadening Horizons Conference (Udine 5–8 June 2017), EUT Edizioni Università di Trieste, Trieste, p. 209, Figure 2.</ref> From around 1550 to 1270 BC, Painted ] (the most characteristic pottery in Mitanni times) developed as a contemporary to Younger Khabur Ware.<ref name="Oselini" /><ref>Pfalzner, Peter, (2007). , in al-Maqdissī, Mīšīl; Matoïan, Valérie; Nicolle, Christophe (eds.), Céramique de l'âge du bronze en Syrie, 2, L'Euphrate et la région de Jézireh, Bibliothèque archéologique et historique 180, Beyrouth, pp. 232, 244, and Figure 2.</ref>


Mitanni had outposts centred on its capital, ], whose location has been determined by archaeologists to be on the ] of the ], most likely at the site of ] as recent German archaeological excavations suggest. The city of ] was also known to be a Mitanni "royal city" whose current location is unknown.<ref name="iris.unito.it">De Martino, Stefano, 2018. , in Changing Faces of Kingship in Syria-Palestine 1500–500 BCE, Ugarit Verlag, p. 38: "...the recent German archaeological excavations at Tell Fekheriye support the assumption that the capital of Mittani, Wassukkanni, was located there..." See also Novák (2013: 346) and Bonatz (2014).</ref>
The '''Myth of how the World was made from the body of a giant human or bovine''' is one of the best represented and most widely recognized myths of the Indo-Europeans. The following versions of this myth show the range of the material, and the approximate dates indicate the time span. The elements are (1) *Yemós, the ‘twin’ who is (2) dismembered by (3)*Mánu, his brother, and then the parts of the twin’s body are used to (4) create the world according to a specific formula “his bones are the rocks, his blood made the rivers and seas”, etc. While the substance of the formula is essentially folkloric (rocks do look like “bones of the earth”), the use of the formula in this particular context and the linguistic correspondence of the names makes possible the reconstruction of a Proto-Indo-European myth, as recognized by Cox, p. 189, op.cit. This myth is also described by Mallory and Adams, p. 129-130, in the ''Encyclopedia of Indo-European Culture'' op.cit. and other modern authors, which is why it was chosen as an example.


The major 3rd millennium urban center of ] which had dwindled to a minor settlement in Old Babylonian times, saw major development {{Circa|1600}} by the Mitanni. Monumental buildings including a palace and temple were constructed on the high ground and a 40 hectare lower town developed.<ref>Oates, David. “Excavations at Tell Brak, 1983-84.” Iraq, vol. 47, 1985, pp. 159–73</ref> The Mitanni occupation lasted until the site was destroyed (in two phases) between {{Circa|1300}} and 1275 BC, presumably by the Assyrians.<ref>UR, JASON, et al. “THE SPATIAL DIMENSIONS OF EARLY MESOPOTAMIAN URBANISM: THE TELL BRAK SUBURBAN SURVEY, 2003—2006”, Iraq, vol. 73, 2011, pp. 1–19</ref> Two Mitanni-era tablets were found during the modern excavation. One (TB 6002) mentioned "Artassumara the king, son of Shuttarna the king".<ref name="Finkel, Irving L. 1984. pp. 187"/> Seventeen late period Mitanni tablets were found at ].<ref>Kessler, Karlheinz, "Neue Tontafelfunde aus dem mitannizeitlichen Taidu – Ein Vorbericht", The Archaeology of Political Spaces: The Upper Mesopotamian Piedmont in the Second Millennium BCE, edited by Dominik Bonatz, Berlin, Boston: De Gruyter, pp. 35-42, 2014</ref>
Each entry is followed by the original source of the myth, and then a place where it was published. Many of the references are from the SBE = '']'', ed. by Max Müller, op.cit. These are not considered very scholarly nowadays, and also the people of the religions concerned (Hindus and Zoroastrians) object rather strongly to these translations, but the books are widely available in public libraries (in the US).


====Northern Syria====
# ], the oldest source is the '']'' composed c. 2000 - 1000 BCE according to western scholars, earlier according to Hindu scholars,
The oldest tablet issued by an unknown Mitannian king was found in the site of ], dated to c. 1500 BCE.<ref>de Martino, Stefano, (2024). , in: The Ancient World Revisited, Studies in Manuscript Cultures, Vol. 37, De Gruyter, pp. 207- 219.</ref>
## ] dies (it doesn’t say how): “Yamá surrendered his dear body,” see Rig Vedic hymn . This was published on p. 223, Vol. 2, in ''Vedic Mythology,'' op.cit.
Mitanni period occupation, between 1400 and 1200 BC (radiocarbon) was found at the site of ].<ref>A. Otto, "The Late Bronze Age Pottery of the Weststadt of Tall Bazi (North Syria)", in: M. Luciani, A. Hausleitner (Eds.), Recent Trends in the Study of Late Bronze Age Ceramics in Syro-Mesopotamia and Neighbouring Regions. Proceedings of the International Workshop in Berlin, 2 – 5 November 2006, OrA 32, Rahden/Westf., pp. 85-117, 2014</ref><ref> B. Einwag and A. Otto, "The Late Bronze Age at Tall Bazi: The Evidence of the Pottery and the Challenges of Radiocarbon Dating", in: From Pottery to Chronology: The Middle Euphrates Region in Late Bronze Age Syria. Proceedings of a Workshop in Mainz (Germany), May 5–7, 2012. MAAO 1, Gladbeck, pp. 149–176, 2018</ref> Finds included a Mitanni cylinder seal and several ritual bowls. Two cuneiform tablets of the Mitanni period sealed by Mitanni ruler ], one by ] were also found.<ref> Otto, Adelheid and Berthold Einwag. “Three ritual vessels from the Mittani-period temple at Tell Bazi.” Stories told around the fountain. Papers offered to Piotr Bieliński on the occasion of his 70th birthday (2019): pp. 503-518</ref> There is also a record of Mitanni governance at ] (Azu).<ref> Torrecilla, Eduardo, and Yoram Cohen. "A Mittani letter order from Azu (Had 8) and its implications for the chronology and history of the Middle Euphrates region in the Late Bronze Age." Revue d'assyriologie et d'archeologie orientale 112.1 (2018): 149-158</ref>
## Sanskrit (late 2nd millennium BCE), “Yama died as the first of mortals.” The original source is the '']'' XVIII.3.13, and this was published on p. 222, also in Vol. 2, ''Vedic Mythology'' op.cit.
## later Sanskrit (1000 - 500 BCE). First a bull, then the wife of ], named Manâvî is killed (with Manu’s permission) in sacrifice by the Ashuras (no world making!). The original source is the '']'': 1 Kanda, 1 Adhyâya, 4 Brâhmana 14-17. This was published in SBE, Vol. 12 (trans. by Julius Eggeling), pp. 29-30.
# ], the earliest part of the ] was composed before 600 BCE, Zoroastrians think earlier.
## ] makes the world grow larger three times, but he does this while he is still alive. This version is clearly mythological. Yima is the Avestan form of Sanskrit Yama and Kshaeta means ‘shepherd’ later ‘shah, king.’ The original source is the ''Zend-],'' Vendidad, Fargard II, and this was published in SBE, Vol. 4 (translated by James Darmesteter), p. 12-21.
## Avestan “....] and Spityura, he who sawed Yima in twain.” According to the editor of the text (Darmesteter), Spityura was a brother of Yima. The original source is the ''Zend-Avesta,'' Zamyâd Yasht, VIII: 46, published in SBE, Vol. 23, p. 293-297.
## Pahlevi (]), texts date to between 224 BCE and 664 CE. In this source ] (older form Gaya Maratan ‘mortal life’) is killed by Ahriman (spelled Aharman in this translation). A cow and Gayomard are both killed. Out of the cow’s body grows the world, and from Gayomard’s body are born the first humans, his children Mâshya and Mâshyana (who are male and female) so he is the ancestor of everyone. The name Gayomard is not a good cognate with Yima Kshaeta, but Jaan Puhvel equates them on the basis of the similarity of the stories. The original source is the ''Bundahišn,'' Ch. 3, part 23, (“Gayomard spoke thus: ‘mankind will be all of my race’”) and Ch. 15, the whole of it. This is published in SBE Vol. 5 (translated by E.W. West), p. 19 and p. 52, etc. An analysis of this was published by Jaan Puhvel, under the title ''Remus and Frater'', pp. 300-311, Puhvel, op.cit.
## Pahlevi (Middle Persian). Here there is only the bare statement: “Spîtûr was he who, with Dahâk, cut up Yim.” The original source is also the ''Bundahišn,'' Ch. 31, Verse 5, and this was also published in SBE Vol. 5, on p. 131.
## Persian, from the '']''. In this source, Jemshid is sawed in two by Zohak. Jemshid is the Persian form of earlier Yima Kshaeta. Zohak is the Persian form of earlier Aži Dahâka. Gaiúmart also appears in this text but he simply “passes away” after winning a battle against the son of Ahriman. The original source is the ''Shah Namah'' written by ] around 1100 CE. The first section is ostensibly a history of the kings of Persia, although it is actually a reprise of old myths. As this source was produced in a Moslem cultural context, the beings are no longer “gods” but they still have many supernatural qualities. The ''Shah Namah'' has been published in English in many very bad verse translations. The one used here is Vol. 1 of the ''Shahnama of Firdausi,'' translated by Arthur George Warner and Edmond Warner, Kegan Paul, Trench, Trubner & Co., London, 1905. There is also an abridged prose version of this on the net, transl. by Helen Zimmern, 1883, called .
# Latin (before CE 17). There are almost no mythological tales of Rome, but the early “history” of Rome is recognized as an historicized version of various old myths. ] were twin brothers, and they both have stories in which they are killed.
## Remus is killed by his brother Romulus at the foundation of Rome; and
## Romulus is dismembered by the senators, “...there were some who secretly hinted that he had been torn limb from limb by the senators...” There is no world-making here, but Romulus is the ] ancestor of the Romans, and the founder of Rome. One of the original sources for the stories of Romulus and Remus is ]’s ] Vol. 1, parts iv-vii and xvi. This has been published in an Everyman edition, transl. by W.M. Roberts, E.P. Dutton & Co. NY, 1912.
## ] is the Latin word for ‘twins’ though it usually applies to Castor and Pollux, see Horse Twins in the Pantheon section. They were worshipped all over the Roman world with votive altars with inscriptions, which remained after the Romans were gone. This may be the source of some names which appear in early Christian myths, see ].
# Celtic, in this case early Irish texts were written down between the 11th-14th centuries CE. In one myth a bull is killed and dismembered by another bull and the parts of his body are distributed around Ireland, which explains the names of many features of the landscape, though not the cause of their existence.
## “It was not long before the men of Erin , as they were there in the company of ] and ] early on the morrow, saw coming over Cruachan from the west, the Brown Bull of Cúalnge with the Whitehorned of Ai in torn fragments hanging about his ears and horns.” Among the less revolting distributions is this one: “Then he raised his head, and the shoulder-blades of the Whitehorned fell from him in that place. Hence, Sruthair Finnlethe (‘Stream of the White Shoulder-blade’) is the name given to it.” The original source is the last chapter of the ''] Bó Cúalnge,'' usually called in English, ''The Cattle Raid of Cooley.'' These quotations are from ''The Ancient Irish Epic Tale, Táin Bó Cúalnge,'' transl. by Joseph Dunn, publ. David Nutt, London, 1914.
# The Germanic languages have information about both ] and ], but they never appear in the same myth, rather they appear only in myths widely separated in both time and circumstances.
## A Roman text (dated CE 98) tells that Mannus, the son of Tuisto, was the ancestor of the Germanic people, according to ], writing in Latin, in '']'' 2. We never see this being again, but the names ] and German(s) are interpreted (perhaps by folk etymology) as ‘all-men’ the German name for themselves.
## In Old Norse texts written down in the 13th cent. but composed earlier, ] is a giant dismembered by ] and Odin's brother gods to make the World with the formula: “Of Ymir’s flesh the earth was fashioned, And of his sweat the sea; Crags of his bones, trees of his hair, And of his skull the sky. Then of his brows, the blithe gods made ] for sons of men; And of his brain, the bitter-mooded Clouds were all created.” The original source is the ] 40-41, ('']''). This version is quoted from p. 21, ''The ]'' by ], transl. by Arthur Gilchrist Brodeur, The American-Scandinavian Foundation, Oxford Univ. Press, London, 1923.
# In Lithuanian, a folktale tells of a bull and 3 cows which are beheaded by ], (the morning star) and then the land appears. The very end of the story reads:
## “The maiden upon returning released her bull. The bull knelt down and spoke in a man’s voice: ‘Chop off my head!’ The maiden did not want to chop it off, but she had to. She chopped the head off--a fourth of the seas disappeared, became land. Her brother emerged from the bull. She cut off the heads of all three cows, who were her sisters. All the seas disappeared, turned to land. The earth sprang to life.” The original source for this is a folktale called ''Saulė and Vejų Motina'' (“The Sun and the Mother of the Winds”), pp. 309-13, of M. Davainis-Silvestraitis’ Collection, ''Pasakos, Sakmės, Oracijos'' (“Tales, Legends and Orations”) publ. in Vilnius, 1973. The English version is from p. 67 ''Of Gods and Men'' by Algirdas J. Greimas, transl. by Milda Newman, Indiana Univ. Press, Indianapolis, 1992.


====Southeastern Turkey (Upper Tigris)====
'''Conclusion''' This myth appears in 5/11 language groups (five out of eleven languages since Sanskrit and Avestan are counted as one when estimating the range of a myth). It seems that poor Yama is a personification of the cows which were killed and dismembered for food by the Indo-Europeans who were personified as “Man”. This process was ritualized as a “sacrifice” and --perhaps-- the narrative was developed to explain the practice. This presentation addresses only part of this myth, which can be reconstructed further to tell the tale of a great flood which Manu survives, and his subsequent institution of religious rites and law codes.
The (2017) salvage excavations at the ] in the right bank of upper ], southern Turkey, have shown a very early beginning of Mitanni period, as in the ruins of a temple in Müslümantepe, ritual artefacts and a Mitannian cylinder seal were found, radiocarbon-dated to 1760–1610 BC.<ref name="Ay">Ay, Eyyüp, (2021). , in ''Gaziantep University Journal of Social Sciences, April 27, 2021.''</ref> Archaeologist Eyyüp Ay, in his (2021) paper, describes the second phase of the temple as an "administrative center, which had craftsmen working in its workshops as well as farmers, gardeners and shepherds, might have been ruled by a priest bound to a powerful Mitannian leader."<ref name="Ay" />


===Trans-Tigridian region (Northeastern Iraq)===
===Other Correspondences===
To the east of upper ] river, Trans-Tigridian region in northern Iraq, a site now called ] was excavated, which in all likelihood was the ancient town of ] with Mitanni layers from 1550 to 1300 BC, as its Phase A9 (in trench T2) may alternatively represent a Middle Bronze/Late Bronze transitional, or Proto-Mitanni occupation within 16th century BC.<ref>Pfälzner, Peter, and Hasan A. Qasim, (2017). , in ''Zeitschrift fur Orient-Archaologie'' 10, Deutsches Archaologisches Institut-Orient-Abteilung, Berlin, pp. 19, 24.</ref> In a subsequent excavation season, the deeper Phase A10 was identified as having a mix of Middle Bronze and Mitanni potteries, considered to be in the turn of the Middle to the Late Bronze Age transitional period (late 17th – early 16th century BC).<ref>Pfälzner, Peter, and Hasan A. Qasim, (2019). , in ''Zeitschrift fur Orient-Archaologie'' 11, Deutsches Archaologisches Institut-Orient-Abteilung, Berlin, p. 46: "...In Phase A10, a characteristic mix of Middle Bronze and Mittani potteries was recorded, which leads to the dating of this phase at the turn of the Middle to the Late Bronze Age, i.e. in the transitional MB III period (late 17th/early 16th century BC).</ref>


In 2010, the 3,400-year-old ruins of ], a ] Mitanni palace on the banks of the Tigris in modern-day ], were discovered.<ref name="cnn1">{{cite web|url=https://www.cnn.com/travel/article/iraq-palace-drought-scli-intl/index.html |title=Ancient palace emerges from drought-hit Iraq reservoir |publisher=CNN.com |date= |accessdate=2009-06-28}}</ref> It became possible to excavate the ruins in 2018 and again in 2022 when a drought caused water levels to drop considerably. In the 1st excavation 10 Mitanni-era tablets were found, in Babylonian cuneiform written in Akkadian, bearing Hurrian names, dating to the Middle-Trans-Tigridian IA and IB periods.<ref>Puljiz, Ivana, et al., (2019). , in: Zeitschrift Für Orient-Archäologie 12, pp. 10-43. See '''p. 33:''' "... dating to the Middle-Trans-Tigridian I A/B period..." Ralf Beutelschieb (2019), and "...Ten texts in Akkadian language and Babylonian cuneiform script from at least four rooms ..." Betina Faist (2019).</ref> Middle Trans-Tigridian IA and IB are dated to ({{Circa|1550}}-1350 BC) and ({{Circa|1350}}-1270 BC) respectively by Peter Pfälzner (2007). In the 2nd excavation the entire city was mapped and 100 Middle Assyrian tablets were discovered. They were dated to after the city's destruction by earthquake and have not yet been published.<ref>{{Cite web |last=Tübingen |first=University of |title=A 3,400-year-old city emerges from the Tigris River |url=https://phys.org/news/2022-05-year-old-city-emerges-tigris-river.html |access-date=2022-06-03 |website=phys.org |language=en}}</ref>
Correspondences have been noticed between the Indo-European religion and the myths and gods in other religions such as ] and ] as well as in other non-Indo-European languages such as the ] and the ] and ]. Strictly speaking, this is off-topic for a discussion of PIE religion, but it is included here because it seems to be of interest to some people. The ] (to use this myth as an example because it has been discussed earlier) and one of the names in it-- *Yama --have correspondences in several unrelated languages and religions. In Hindu belief, Yama is the king of the dead because he was the first to die, but he is not a death god, that is, he never kills anyone. He only comes to welcome the dead humans when it is their time to die, so he is considered quite benevolent, however no one is happy to see him! In those languages where he is borrowed he sometimes becomes a death god who kills people, and in religions that have a cruel afterlife, he sometimes tortures the dead.


The three phases of Mitanni at ], were obtained as c. 1538–1505 BC for Phase three, with Phase two beginning c. 1512–1491 BC and ending c. 1501–1479 BC, and with Phase One beginning c. 1489–1463 BC and ending c. 1475–1435 BC. The data suggests a two century abandonment between the MBA destruction and the Mitanni re-occupation.<ref>Webster, Lyndelle C., et al. (2023)., in: Radiocarbon, pp. 1-16. </ref>
'''Mahayana Buddhism''' and '''Asian Languages''': Sanskrit Yama was absorbed into ] Buddhism. As the judge of the dead, and Buddhist king of hell, Yama was borrowed into Nepal, Tibet, China, Korea and Japan, and translated or borrowed into the languages of those countries, still with a name like “Yama”. Buddhist iconography in Nepal shows him with the head of a bull, but further east he looks like a government bureaucrat, pp. 152-3, Getty<ref>''The Gods of Northern Buddhism'' by Alice Getty, Charles E. Tuttle, Co., Rutland, Vermont, 1914, 1962.</ref>. Other Sanskrit gods were borrowed too, which is how they came to worship ] and ] in Japan.


===Pottery and other characteristics===
Yama is also equated to the Erlik Qan (King of the Dead) of the Mongolians (Getty, op.cit.), and from there he turns up in the Germanic languages in a poem by Goethe called the ''Erl-koenig'', which was set to music by Franz Schubert, and then turned into English by Sir Walter Scott as the poem ''The Erl-King'' see the . This is obviously a borrowing into the Germanic languages, but it retains something of Yama’s character as a psychopomp or “conductor of souls” as seen in Hindu belief.
At least since around 1550 BC, at the beginning of Late Bronze age, Painted Nuzi Ware was identified as a characteristic pottery in Mitanni sites.<ref name="De Martino, Stefano, (2018)">De Martino, Stefano, (2018). , in ''Changing Faces of Kingship in Syria-Palestine 1500–500 BCE'', Alter Orient und Testament 459, Ugarit Verlag, p. 44.</ref> The origin of this decorated pottery is an unsolved question, but a possible previous development as ] ] has been suggested by Pecorelia (2000); S. Soldi claims that Tell Brak was one of the first centers specializing in the production of this Painted Nuzi Ware, and analyses on samples support the assumption that it was produced locally in various centers throughout the Mitanni kingdom. It was particularly appreciated in ], but appears only sporadically in western Syrian cities such as ] and ].<ref name="De Martino, Stefano, (2018)" />


At the height of its power, during the 15th and the first half of 14th century BC, a large region from North-West Syria to the Eastern Tigris was under Mitanni's control.<ref>Oselini, Valentina, (2020). , in Costanza Coppini, Francesca Simi (eds.), Interactions and New Directions in Near Eastern Archaeology. Volume 3. Proceedings of the 5th 'Broadening Horizons' Conference (Udine 5–8 June 2017), Università di Trieste, EUT Edizioni, Trieste, p. 206.</ref>
'''Languages of the Caucasus Mountains''': Forms of Yama or Yima appear in the ]s, folktales and songs about the Narts who were superhuman beings who lived in the old days. The Nart sagas are common to several families of languages in the area of the Caucasus mountains west of the Black Sea, including Ossetic (an IE language), and the languages of the ] & ]; ]; ]-speaking Svans and Georgians which are not Indo-European languages. The examples which follow are all Circassian. In Saga 7, ''Lady Setenaya and the Magic Apple'', Yaminizh is seen as a personification of cholera, who destroys the magic apple tree which gave life and health to the Narts. In Saga 39, a ballad, the hero cannot rest until he avenges his father’s death on Yamina, still thought of as cholera. The hero manages to do this, “he slew him in combat” (and marries his wife!), and so although the name is equivalent according to the translator, the character of *Yama is much different in the Circassian stories, see Colarusso<ref>''Nart Sagas from the Caucasus'' ed. and transl. by John Colarusso, Princeton Univ. Press, Princeton, 2002</ref>. The Circassian forms Yimis, in Saga 2, (possibly with an epithet Pshimaruquo ‘Prince of Death’ see note 10 on p. 17); Yaminizh, in Saga 7, with a suffix that means evil; and Yamina; along with Georgian Iaman; and Svan Yaman, are all forms of this name which show “influence in the Caucasus from the Iranian world” and the translator compares these names to Skt. Yama and Iranian Yima (p. 174, Colarusso, op.cit.) This is just one of many borrowings from the Indo-European religion into the Nart sagas.


==Mitanni rulers==
'''Semitic Languages''': Among the Phoenicians, a sea-faring people who traveled as far as Cornwall for the tin-trade, ] is a god of the sea. In a Canaanite myth, translated from Ugaritic cuneiform of the Ras Shamra tablets, which date from the 14th to the 12th centuries BCE, the god Baal kills Yam and scatters his body, though it doesn’t specifically say that the world was made from it, p. 44, Gibson.<ref>''Canaanite Myths and Legends'' by J.C.L. Gibson, T & T Clark Ltd., Edinburgh, 1977.</ref>
Mitanni, which first rose to power before 1550 BC,<ref>Barjamovic, Gojko, (2012). , in: P.F. Bang, and W. Scheidel (eds.), ''The Oxford Handbook of the Ancient State in the Ancient Near East and the Mediterranean'', Oxford University Press, '''p. 125:''' "...The Mitanni empire covered northern and western Syria and northern Iraq (ca. 1600-1340 BCE) but succumbed to internal strife and the pressure of an expanding Assyrian empire..."</ref><ref>Barjamovic, Gojko, (2020). , in: The Oxford World History of Empire: Volume Two: The History of Empires, Oxford University Press, '''p. 76:''' "After 1600 BCE the area between Iran and Egypt was united into a dynamic regional system of empires, Mitanni covered northern and western Syria and northern Iraq circa 1550-1340 BCE..."</ref> presents the following known kings:
:All dates are ]
{| class="nowraplinks" cellspacing="0" cellpadding="3" rules="all" style="background:#fbfbfb; border-style: solid; border-width: 1px; font-size:100%; empty-cells:show; border-collapse:collapse"
|- bgcolor="#F6E6AE"
! Rulers !! Reigned !! Comments
|-
| Maitta || ||]ous founder, maybe mythical
|-
| ] || {{Circa|1540 BC}} || First known king, may be also legendary
|-
| ] || || Son of Kirta based on ] seal<ref>Jankowska, N. B.. "11. Asshur, Mitanni, and Arrapkhe". Early Antiquity, edited by I. M. Diakonoff, Chicago: University of Chicago Press, 2013, pp. 228-260</ref>
|-
| ] || {{Circa|1500 BC}} || Son of Kirta, contemporary of ] of ], Pilliya of Kizzuwatna, Zidanta II of Hatti
|-
| Parshatatar || {{Circa|1485 BC}} || Son of Parattarna I
|-
| ] || {{Circa|1465 BC}} || Contemporary of Sinia and Qis-Addu in Terqa; Tudhaliya I of Hatti; Niqmepa of Alalakh, sacks ]
|-
| Parattarna II || {{Circa|1435 BC}} || Contemporary of Qis-Addu in Terqa
|-
| Shaitarna || {{Circa|1425 BC}} || Contemporary of Qis-Addu in Terqa
|-
| ] || {{Circa|1400 BC}} || Treaty with ] ], contemporary of pharaoh ]
|-
| ] || {{Circa|1380 BC}} || Daughter marries pharaoh ] in his year 10
|-
| ] || {{Circa|1360 BC}} || Son of Shutarna II, brief reign
|-
| ] || {{Circa|1358 BC}} || Contemporary of ] of the ], and ]s ] and ], ]
|-
| ] || {{Circa|1335 BC}} || Treaty with Suppiluliuma I of the Hittites, contemporary of ] in Assyria
|-
| ] || {{Circa|1330 BC}} || Contemporary of Suppiluliuma I of the Hittites
|-
| ] || {{Circa|1330 BC}} || Vassal of the ], also known as Kurtiwaza or Mattiwaza
|-
| ] || {{Circa|1305 BC}} || Vassal of ] under ]
|-
| ] || {{Circa|1285 BC}} || Son of Shattuara
|-
| ]|| {{Circa|1265 BC}} || Last king of Mitanni before Assyrian conquest
|}


All dates must be taken with caution since they are worked out only by comparison with the ].
The Phoenician story has a similar structure to the Babylonian Creation myth ''Enūma eliš'' which may be dated to c. 1100 BCE, and is known in both Akkadian and Assyrian forms. In this story, Marduk kills ] and then splits her body into two parts "like two halves of a flatfish" to make the sky from one part and the world, with mountains, rivers (the Tigris and Euphrates are named) and hills from the other part, pp. 66-67, Grimal<ref>''Larousse World Mythology'', by Pierre Grimal, Prometheus Press, NY, 1965.</ref>. This clearly shows the creation of the world from her body. The relationship of the names is not clear, although “there is no doubt that Yam-Nahar was the chief Ugaritic counterpart of the Babylonian Tiamat” according to Gibson, p. 7, op.cit. A ] source has been offered for the name Tiamat.


===Parattarna I / Barattarna===
In the Hebrew part of the Bible, the word yam appears many times, for example, “you stirred up the sea (presumably translating yam) in your might”, Psalm 74:13. Christians interpret this as a victory of Yahweh over the sea which is supposed to represent forces of chaos, see for example the footnote on verses 12-17, in the St. Joseph Edition of the Bible<ref>''The New American Bible'', Catholic Book Publishing Co., NY, c. 1970.</ref>. However in Hebrew the word “yam” simply means a body of water, and appears in the names of various lakes and seas such as the Dead Sea, while the concept of a combat between Yahweh and the sea in the Old Testatment is rejected, p. 869, van der Toorn<ref>''Dictionary of Deities and Demons in the Bible'' ed. by Karel van der Toorn, et al., William B. Eerdmans Publ. Co., 1999.</ref>. A story in which Yahweh does have power over a sea monster is the story of Jonah and the whale, traditionally told at Yom Kippur. However, in this story, no harm comes to the whale, it just spews Jonah up, and there is no world making (Book of Jonah in the Old Testament of the Bible, op.cit.).
{{Main|Baratarna}}
King Barattarna is known from a cuneiform tablet in Nuzi and an inscription by ] of ].<ref>{{cite book|last1=Grosz|first1=Katarzyna|title=The Archive of the Wullu Family|date=1988|publisher=Museum Tusculanum Press|location=University of Copenhagen|isbn=978-87-7289-040-1|page=11}}</ref> He reigned {{Circa|1500}}–1480 BC.<ref name="Maidman (2010)"/> Egyptian sources do not mention his name; that he was the king of Naharin whom ] (1479 – 1425 BC) fought against, can only be deduced from assumptions. This king, also known as Parratarna is considered, by J. A. Belmonte-Marin quoting H. Klengel, to have reigned {{Circa|1510}}–1490 BC (middle chronology).<ref>Belmonte-Marin, Juan Antonio, (2015). , in Orientalística en tiempos de crísis, Pórtico, Zaragoza, p. 59.</ref> Parsha(ta)tar, known from another Nuzi inscription (HSS 13 165), an undated inventory list which mentions his death, is considered a different king than Barattarna by M. P. Maidman, Eva von Dassow, and Ian Mladjov.


Thutmose III again waged war in Mitanni in the 33rd year of his rule. The Egyptian army crossed the Euphrates at ] and reached a town called Iryn (maybe present day Erin, 20&nbsp;km northwest of Aleppo.) They sailed down the Euphrates to ] (]) and then returned home via Mitanni. A hunt for ] at Lake Nija was important enough to be included in the annals.
'''Christian religion''': The name *Yama seems to correspond to James, the name in English of several Christian saints (also Gaelic Seamus). In most languages, the Christian saints James are known by a form of the name Jacob(us), but although the names Jacob and James cannot be linguistic cognates, the persons so named correspond in all points. St. James has various forms some of whom are martyred by being sawn in half, hence the English name for him/them, St. James Sawn-Asunder. Under the names James of Nisibus, James the Persian and in Latin ] (fd 11/27), there is a wretched tale in which he/they are tortured to death by being--cut into pieces, Holweck<ref>''A Biographical Dictionary of Saints'' by F.G. Holweck, B. Herder Book Co., St. Louis, MO, 1924.</ref>. In the Syriac martyrologies, (the earliest martyrologies that we have--411 CE), one of the various Sts. James suffers the “nine deaths” in which his fingers and toes are cut off, etc., see Fiey<ref>''Saints Syriaques'' by Jean Maurice Fiey, ed. by Lawrence Conrad, The Darwin Press, Inc., Princeton, NJ, 2004.</ref>. Nisibus is a city in Persia, and these saints are clearly christianized versions of Persian Jemshid, going back to the IE deity Yima Kshaeta. Many Indo-European gods became saints in the Christian church, including quite a few Zoroastrian gods in the Syriac church. The Roman Catholic Church conceded the point in 1963 when it demoted 200 saints, including the patron saints of many countries, e.g., St. David of Wales, St. Patrick of Ireland, St. George of England, St. Andrew of Scotland, St. Nicholas of everywhere (Germany, Russia, Holland, looks like the Hanseatic League), etc.


Victories over Mitanni are recorded from the Egyptian campaigns in '']'' (middle part of Syria). Barattarna or his son Shaushtatar controlled the North Mitanni interior up to ''Nuhašše'', and the coastal territories from ] to Alalakh in the kingdom of Mukish at the mouth of the Orontes. Idrimi of Alalakh, returning from Egyptian exile, could only ascend his throne with Barattarna's consent. While he got to rule Mukish and Ama'u, ] remained with Mitanni.
Correspondences like these, including entire pantheons, between the Indo-European religion and other religions and other non-Indo-European languages are so widespread that they cannot be explained as coincidences. The pattern of borrowings with the Nart sagas, the Mahayana Buddhist elements, and Christian saints, myths and rituals are fairly well understood historically, however the relationship between the Indo-European languages and the Semitic and Sumerian languages is not at all clear. Since these are not thought to be related, we shouldn’t expect to see ]. Traditionally it had been assumed, partly because people believed that the Bible was historically accurate, that any similarities could be explained by borrowing from the Semitic (and Sumerian) languages into the Indo-European languages.


===Shaushtatar===
However since many IE gods and myths show cognate forms across the Indo-European languages, the IE gods can be reconstructed as being in existence in the Proto-Indo-European language at approximately 4000 BC. That means, that if they were borrowed from the Semitic languages they would have to have been borrowed before 4000 BCE, the time of the beginning of the break up of the Indo-European languages. None of the great Mesopotamian or other Semitic-speaking cultures had developed into politically or militarily dominant states that early, so it's difficult to see why another culture would borrow entire pantheons from them.
{{Main|Shaushtatar}}
]
] reigned as King of Mitanni {{Circa|1480}}–1460 BC.<ref name="Maidman (2010)">Maidman, M. P., (2010). , p. xx.</ref> He sacked the Assyrian capital of ] some time in the 15th century during the reign of ], and took the silver and golden doors of the royal palace to ].<ref>Cline 2014, p. 61</ref> This is known from a later Hittite document, the Suppililiuma-Shattiwaza treaty. After the sack of Assur, Assyria may have paid tribute to Mitanni up to the time of ] (1390&ndash;1366 BC).


The states of ] in the west, and ] and ] in the east, seem to have been incorporated into Mitanni under Shaushtatar as well. A letter (HSS 9 1) sealed with the seal of Shaushtatar was discovered in the house (Room A26) of Prince Šilwa-teššup in Nuzi which lay just north of the main mound. The letter is addressed to Ithia, vassal ruler of Arrapha under Mitanni. Because Šauštatar is not mentioned in the letter and dynastic seals were often used after the reign of a ruler, especially in the periphery of empire, it is difficult to date this letter. Stein, based on various factors, puts the date at {{Circa|1400 BC}}. His ] shows heroes and winged geniuses fighting lions and other animals, as well as a ]. This style, with a multitude of figures distributed over the whole of the available space, is taken as typically Hurrian.<ref>E. A. Speiser, A Letter of Sauäsatar and the Date of the Kirkuk Tablets, J AOS 49 (1929), pp. 269—275</ref> A second seal, belonging to Shuttarna I and found in Alalakh, used by Shaushtatar in two letters (AT 13 and 14) shows a more traditional Post-Akkadian - Ur III style.<ref>D. Stein, A Reappraisal of the "Saustatar Letter" from Nuzi, Zeitschrift für Assyriologie 79, 36-60, 1989</ref>
As it is, there are still anomalies in the timelines and problems with the geographic distribution. In any case the difficulties remain unresolved and the subject is a sensitive one, since it concerns the supposed history of several different religions.


During the reign of Egyptian Pharaoh ], Mitanni seems to have regained influence in the middle Orontes valley that had been conquered by Thutmose III. Amenhotep II fought in Syria in 1425 BC, presumably against Mitanni as well, but did not reach the Euphrates.
==Ritual==


===Artatama I and Shuttarna II===
Religion is defined as “a set of beliefs...usually involving devotion and ritual observances...” (''Random House Dictionary''). The rituals of the Indo-European religions are often overlooked but they are very widely described in many places in the individual languages, and some words and even ritual formulas can (hypothetically) be reconstructed to a common ancestral language. Also about a billion Hindus maintain their ancient rituals every day: they still remember.
{{Main|Artatama I|Shuttarna II}}
Later on, Egypt and Mitanni became allies, and King ] himself was received at the Egyptian court. Amicable letters, sumptuous gifts, and letters asking for sumptuous gifts were exchanged. Three Amarna letters (EA 182 EA 183 and EA 185) were sent by Shutarna with two being sent from "Mušiḫuna".<ref>Baranowski, Krzysztof J.. "Appendix 1. The Senders of the Amarna Letters". The Verb in the Amarna Letters from Canaan, University Park, USA: Penn State University Press, 2021, pp. 216-233</ref> Mitanni was especially interested in Egyptian gold. This culminated in a number of royal marriages: the daughter of King ] was married to ]. Kilu-Hepa, or ], the daughter of Shuttarna II, was married to Pharaoh ], who ruled in the early 14th century BC. In a later royal marriage Tadu-Hepa, or ], the daughter of Tushratta, was sent to Egypt.


When ] fell ill, the king of Mitanni sent him a statue of the goddess ] (]) of ] that was reputed to cure diseases.<ref>Gestoso Singer, Graciela. "Fortunes and Misfortunes of Messengers and Merchants in the Amarna Letters". Fortune and Misfortune in the Ancient Near East: Proceedings of the 60th Rencontre Assyriologique Internationale Warsaw, 21–25 July 2014, edited by Olga Drewnowska and Malgorzata Sandowicz, University Park, USA: Penn State University Press, 2021, pp. 143-164</ref> A more or less permanent border between Egypt and Mitanni seems to have existed near ] on the Orontes River; ] was part of Egyptian territory.
Émile Benveniste states that “there is no common term to designate religion itself, or cult, or the priest, not even one of the personal gods” pp. 445-6, ''Indo-European Language and Society''<ref>''Indo-European Language and Society'' by Émile Benveniste (transl. by Elizabeth Palmer, orig. title ''Le vocabulaire des institutions Indo-Européennes'', 1969), University of Miami Press, Coral Gables, Fla., 1973.</ref>. He then proceeds to provide us with our first example: the root *ŗta-, usually translated as ‘order’, is reconstructed (pp. 379-381, Benveniste; p. 810, G&I, op.cit.; p. 56, 57, Pokorny <ref>''Indogermanisches Etymologisches Wörterbuch'' by Julius Pokorny, Francke Verlag, Bern und München, 1959.</ref>) from the Vedic Ŗta, Iranian arta ‘order’ which provide both an abstract word, and the name of the goddess; also Sanskrit ŗta-van, feminine ŗta-vari, Iranian forms artavan (masc.), artavari (fem.) ‘the one who is faithful to arta, who is morally accomplished’ (showing the ancient heteroclitic n/r ending). Having dismissed the possibility that the Indo-Europeans could have had any basic religious concept, Benveniste states, “We have here one of the cardinal notions of the legal world of the Indo-Europeans to say nothing of their religious and moral ideas: this is the concept of ‘Order’ which governs also the orderliness of the universe, the movement of the stars, the regularity of the seasons and the years...”


The reason Mitanni sought peace with Egypt may have been trouble with the Hittites. A Hittite king called ] conducted campaigns against ], ], ], Aleppo, and maybe against Mitanni itself. Kizzuwatna may have fallen to the Hittites at that time.
This concept was deified as Vedic Ŗta and Avestan Arta, goddesses who along with Artemis embody the right way to do things, and enforce misfortune against those who fail to follow through, as when Artemis sends a boar to ravage the fields of someone who left her out of the rites. Benveniste also adds that an abstract suffix -tu formed the Vedic stem Ŗtu-, Avestan ratu- which designated order, particularly in the seasons and periods of time. This appears as -ratri, the element in many names of festivals in India such as Shivaratri, the festival of the celebration of the marriage of Shiva; and in Latin ritus ‘rite’. In modern Hindi, ārtiyas are special hymns which are sung at the end of an offering to make sure the rites come out correctly. Benveniste also gives other formations, such as words with suffix -ti which give Latin ars, artis ‘the technique for doing something’.


===Artashumara and Tushratta===
A list of reconstructed IE religious terms is provided by Lyle Campbell (pp. 391-392, ''Historical Linguistics''<ref name="Lyle">''Historical Linguistics, An Introduction,'' by Lyle Campbell, The MIT Press, Cambridge, Mass., 2004.</ref>), for which he credits Michael Weiss. Campbell gives only the bare root and a translation; wherever possible, a page number has been added from the ''Encyclopedia of IE Culture'', op.cit., abbrev. EIEC, which amplifies the information and gives some of the words in various languages.
{{Main|Artashumara|Tushratta}}
]]]
Artašumara, reigned {{Circa|1360}}-1358 BC,<ref name="Mladjov"/> is known only from a single mention in a tablet found in Tell Brak: "Artassumara the king, son of Shuttarna the king," and a mention in ] 17.<ref name="Finkel, Irving L. 1984. pp. 187">Finkel, Irving L. “Inscriptions from Tell Brak 1984.” Iraq, vol. 47, 1985, pp. 187–201</ref><ref>{{cite book |first=William L. |last=Moran |title=The Amarna Letters |location=Baltimore |publisher=Johns Hopkins University Press |year=1992 |isbn=0-8018-4251-4}}</ref> According to the later, after the death of ] he briefly took power but was then murdered (by someone named Tuhi) and succeeded by his brother ],<ref>Artzi, P., "The Diplomatic Service in Action: The Mitanni File”, in: R. Cohen and R. Westbrook (eds.): Amarna Diplomacy: The Beginnings of International Relations, Baltimore, London: 205–211, 2000</ref> who reigned {{Circa|1358}}-1335 BC.<ref name="Mladjov">Mladjov, I., (2019). , in: NABU 2019, No. 1, March, p. 34.</ref>


Knowledge of Tushratta comes from two sources, the Amarna letters and the texts of the Suppiluliuma-Shattiwaza treaties between Hittite ruler Suppiluliuma I and a son of Tushratta named Shattiwaza. These pair of treaties found at the ancient Hittite capital of ] codify the Mitanni Shattiwaza, probable son of Tushratta, entering the status of vassal to Suppiluliuma I. One (CTH 51, also known as KBo I 1) includes a historical prologue from the Hittite point of view which is complete,<ref name="Kitchen"/> this tablet also confirms that the existing Hittite treaty with Artatama II is still in effect so perhaps Suppiluliuma was hedging his bets.<ref>Altman, Amnon. "Šattiwaza's Declaration (CTH 52) Reconsidered." Acts of the V. International Congress of Hititology. 2005</ref> The other (CTH 52) includes a historical prologue from the Mitanni point of view which is partially lost though another fragment to this tablet was found in recent years.<ref>Beckman, Gary. "New Joins to Hittite Treaties", ZAVA, vol. 87, no. 1, 1997, pp. 96-100</ref> These prologues provide information about the events of the time of Tushratta but must be considered under the self interest of the two treaty parties.<ref name="Kitchen">Kitchen, K.A./P.J.N. Lawrence 2012. Treaty, Law and Covenant in the Ancient Near East. Wiesbaden.</ref> While the preambles of the treaties are a later retrospective and are filtered through the interests of the treaty parties, the tablets found in Egypt provide direct information. Eight Amarna letters were sent to pharaoh Amenhotep III (including ] and ]) and four to pharaoh Akhenaten (including ]). A single Amarna letter was sent by Tushratta to ], wife of Amenhotep III, mother of Akhenaten and grandmother of Tutankhamun (]). A note in ] on the tablet stated that EA 23 arrived in the 36th year of Amenhotep III reign or roughly 1350 BC in the standard Egyptian Chronology.<ref name="Luckenbill"> Luckenbill, D. D. “The Hittites.” The American Journal of Theology, vol. 18, no. 1, 1914, pp. 24–58</ref>
* *''isH<sub>1</sub>ro'' ‘holy’
* *''sakro-'' ‘holy’ (derived from *''sak-'' ‘to sanctify’)
* *''k<sup>y</sup>wen(to)-'' ‘holy’
* *''noib<sup>h</sup>o-'' ‘holy’
* *''prek<sup>y</sup>-'' ‘pray’
* *''meld<sup>h</sup>-'' ‘pray’
* *''g<sup>wh</sup>ed<sup>h</sup>-'' ‘pray’
* *''H<sub>1</sub>weg<sup>wh</sup>-'' ‘speak solemnly’;
* *''ĝ<sup>h</sup>euH<sub>x</sub>-'' ‘call, invoke’ (perhaps English god < *''ĝ<sup>h</sup>u-to-'' from ‘that which is invoked’, but derivation from *''ĝ<sup>h</sup>u-to-'' ‘libated’ from *''ĝ<sup>h</sup>eu-'' ‘libate, pour’ is also possible).
* *''kowH<sub>x</sub>ei-'' ‘priest, seer/poet’
* *''H<sub>x</sub>iaĝ-'' ‘worship’
* *''weik-'' ‘consecrate’ (earlier meaning perhaps ‘to separate’),
* *''sep-'' ‘handle reverently’
* *''spend-'' ‘libate’
* *''ĝ<sup>h</sup>eu-'' ‘libate’ and *''ĝ<sup>h</sup>eu-mņ'' ‘libation’
* *''dapnom'' ‘sacrificial meal’ from *''dap-'',
* *''tolko/eH<sub>2</sub>-'' ‘meal’ (at least late PIE)
* *''nemos'' ‘sacred grove’ (used in west and centre of the IE world)
* *''werb<sup>h</sup>-'' ‘sacred enclosure’


Some of the Amarna letters covered minor matters between Tushratta and the pharaohs. Amenhotep III asked for Tushratta's daughter ] in marriage and after some back and forth over bride-price she traveled to Egypt and became a wife of the pharaoh. And when that pharaoh was ill near the end of his reign Tushratta sent (EA 23) the Hurrian goddess ] of Nineveh (actually her cult statue) to him as had been done in the time of Shuttarna II.<ref>Frayne, Douglas R. and Stuckey, Johanna H.. "Š". A Handbook of Gods and Goddesses of the Ancient Near East: Three Thousand Deities of Anatolia, Syria, Israel, Sumer, Babylonia, Assyria, and Elam, University Park, USA: Penn State University Press, 2021, pp. 318-337</ref> The main focus of the Amarna letters, though, was a consequence of the realignment of power in Syria with the decline of Egyptian influence and rise of Hittite power, with a number of lesser powers caught in the middle.<ref>Rainey, Anson F.. "Amarna and Later: Aspects of Social History". Symbiosis, Symbolism, and the Power of the Past: Canaan, Ancient Israel, and Their Neighbors, from the Late Bronze Age through Roman Palaestina, edited by William G. Dever and Seymour (Sy) Gitin, University Park, USA: Penn State University Press, 2021, pp. 169-188</ref> In the first letter from Tusratta he claimed to have destroyed the Hittite forces that had invaded his territory and included a selection of the booty, including a chariot and several slaves. In later letters we see the Hittite ruler working to improve previously poor relations with the pharaoh so as to counterbalance Mitanni.<ref name="Luckenbill" /> According to other Amarna letters (EA 85, EA86, EA95) from ], king of ], Tushratta personally joined a large Mitanni raid into ].<ref>Altman, Amnon. "The Mittanian Raid of Amurru (EA 85: 51-55) Reconsidered", Altorientalische Forschungen, vol. 30, no. 2, 2003, pp. 345-371</ref> In another Amarna letter (]) Rib-Hadda tells Ahkenaten that all the lands of the Mitanni have been conquered by the Hittites but its date is uncertain.
There are more, but I thought this would do for a start!


The Suppiluliuma-Shattiwaza treaty says:
==Subsequent Development==
{{blockquote|When with the Sun, Shubbiluliuma, the great valiant, the king of Hatti, the beloved of Teshub, Artatama king of Harri, made a treaty and thereafter, Tushratta, king of Mitanni, exalted him, the king of Hatti, the valiant, exalted myself against Tushratta, the king of lands on this side of the river I plundered, and Mount Niblani I restored to my domain...When his son waxed strong with his servants, he slew his father Tushratta, the king. And when Tushratta, the king, died, Teshub gave a decision in favor of Artatama, and his son Artatama he spared...But the Harri people had become discontented and Shutatarra with the Marianni tried to kill Mattiuaza, the prince. He escaped and before the Sun, Shubbiluliuma...he came. The great king spoke thus: 'Teshub has rendered a decision in his favor.' Whereupon I took Mattiuaza, son of Tushratta, the king, into my hand, and placed him on the throne of his father."<ref name="Luckenbill, D. D. 1921, pp. 161">Luckenbill, D. D. “Hittite Treaties and Letters.” The American Journal of Semitic Languages and Literatures, vol. 37, no. 3, 1921, pp. 161–211</ref>
}}


Tusratta faced a difficult situation, an ascendant Hittite New Kingdom in the west and in the east an Assyrian power beginning to free itself of Mitanni control at the start of the Middle Assyrian Period. A rule book-ended by succession crises. With no Mitanni or Assyrian records we are left with the historical claims of the Hittite king, for better or worse. In summary they are:
The following sources are a small selection of the vast amount of information on this subject. Links of a more general nature are listed under External Links.


*Political - With the death of Shutarna II a crisis involving Tushratta and Artashumara resulted in Tushratta taking the throne. To counter this the Hittites entered a treaty with another brother Artatama II, which did not pan out. Then, after a reasonably long reign (based on the timing of Amarna letters), Tushratta is killed by his son (unnamed but generally thought to be ]) who then allies with the Assyrians to take power in Mitanni with Assyria getting some Mitanni territory in exchange. Another son of Tushratta, ], then becomes a vassal of the Hittite king in exchange for help retaking part of the Mitanni territory (with the rest going to the Suppiluliuma' son ] made king of ]).<ref>Yamada, Masamichi. "The Hittite Administration in Emar: The Aspect of Direct Control", vol. 96, no. 2, 2006, pp. 222-234</ref> And this comes to pass. Note that the original treaty with Artatama II is specifically kept in force, suggesting he outlived Tushratta.
*Anatolian dialects (Hittite, Palaic, Luwian, and later Lydian, etc.)
*Military - Tushratta having insulted the Hittite king, perhaps by refusing to be deposed, Suppiluliuma launched two campaigns against Mitanni interests, a "One Year War" and a "Six Year War". The first war is believed to have occurred roughly in the 15th regnal year of Ahkenaten.<ref>Bryce, Trevor R. "Some Observations on the Chronology of Šuppiluliuma's Reign." Anatolian Studies, vol. 39, 1989, pp. 19–30</ref> It is unclear how much time passes between them. Though unsuccessful at defeating Tushratta, the military efforts do manage to seize control of several Mitanni vassals/allies, including ], ], ], and ].<ref>Cordani, Violetta. "One-year or Five-year War? A Reappraisal of Suppiluliuma's First Syrian Campaign" Altorientalische Forschungen, vol. 38, no. 2, 2011, pp. 240-253</ref><ref>Astour, Michael C. “The Partition of the Confederacy of Mukiš-Nuḫiašše-Nii by Šuppiluliuma: A Study in Political Geography of the Amarna Age.” Orientalia, vol. 38, no. 3, 1969, pp. 381–414</ref>
**]


===Shattiwaza===
*]
{{Main|Shattiwaza}}
*Indian Languages (Sanskrit and Hindi, etc.)
]
**], ], ]
Shattiwaza reigned {{Circa|1330}}–1305 BC,<ref name="Mladjov"/> (alternately Šattiwaza, Kurtiwaza, or Mattiwaza). What little is known about his period, like the later parts of the reign of his father, Tushratta, all comes from the partially recovered pair of Hittite texts in which Shattiwaza becomes a vassal of Hittite king Suppiluliuma I. The first text (CTH 51) lays out the condition of vassalage and in the second (CTH 52) Shattiwaza accepts these conditions. The text can be difficult to interpret because of gaps and the obtuse prose. The Suppiluliuma-Shattiwaza treaty reads:
**] & ]
**] & ]
**]


{{blockquote| (I), Mattiuaza, son of Tushratta, king of Mitanni, handed over to Shuttarna, of Mitanni, Artatama, the king, his father, did what was not right. His palace(?) . . . together with his possessions, he wasted;
*Iranian languages (Avestan, Pahlevi, Persian, etc.)
to give them to Assyria and Alshe, he wasted them. Tushratta, the king, my father, built a palace, filled (it) with treasures, but Shuttarna destroyed it, he overthrew it."<ref name="Luckenbill, D. D. 1921, pp. 161">Luckenbill, D. D. “Hittite Treaties and Letters.” The American Journal of Semitic Languages and Literatures, vol. 37, no. 3, 1921, pp. 161–211</ref>}}
**]
**]
**]


The best that can be parsed out of the Hittite text is that some (unnamed) son killed the prior king Tushratta resulting in a succession crisis between Atratama II, brother of Tushratta, Shuttarna III, son of Tusratta, and Shattiwaza. son of Tushratta. The Hittites then made a treaty with Atratama II (still in effect as of the Suppiluliuma-Shattiwaza treaty). Some combination of Atratama II and Shuttarna III made an alliance with the Assyrians to hold power in Mitanni. returning cultic items taken when Mitanni king Shaushtatar sacked Asshur {{Circa|1450}}. This resulted in Shattiwaza going to Hittite king Suppiluliuma and declaring vassalage in exchange for Hittite military assistance. This ploy succeeded as the Hittite forces carried the day but the cost, besides becoming a vassal, was the ceding of some Mitanni territory to the Hittites, subsequently ruled by the king's son Piyassili as King of Carchemesh. As part of the agreement Shattiwaza would marry a daughter of Suppiluliuma as Queen and would be allowed ten wives but none of the other wives could be primary and the children from his marriage with the Queen would succeed. The Hittite text does include some tidbits about the war of succession which are hard to interpret. At one point the Hurrian nobles were taken to Taite and "crucified" though that practice was unknown in the ancient Near East until classical times. And at one point Shattiwaza flees to the ] with 200 chariots but the Kassites impounded the chariots and tried to kill him, which he mirsculously escapes and finds his way to Suppiluliuma. After presumably ascending the throne of what was left of Mitanni, Shattiwaza is lost to history.
*Greek
**] & ]
**]
**]
**]


===Shattuara I===
*Latin and Italic dialects
{{Main|Shattuara}}
**]
Shattuara reigned {{Circa|1305}}–1285 BC.<ref name="Mladjov"/> The royal inscriptions of the Assyrian king ] ({{Circa|1307}}&ndash;1275 BC) relate how the vassal king ] of Mitanni rebelled and committed hostile acts against Assyria. How this Shattuara was related to the dynasty of Partatama is unclear. Some scholars think that he was the second son of Artatama II, and the brother of Shattiwazza's one-time rival Shuttarna. Adad-nirari claims to have captured King Shattuara and brought him to Ashur, where he took an oath as a vassal. Afterwards, he was allowed to return to Mitanni, where he paid Adad-nirari regular tribute. This must have happened during the reign of the Hittite King ], but there is no exact date.
**] & ]
**]
**] & ]


===Wasashatta===
*Celtic
{{Main|Wasashatta}}
**] & ]
According to an inscription (BM 115687) by Assyrian king Adad-nirari I, Shattuara's son Wasashatta (also read Uasašatta), who reigned {{Circa|1285}}-1265 BC,<ref name="Mladjov"/> attempted to rebel. He sought Hittite help which did not come. The Hittites took Wasashatta's money but did not help. The Assyrians expanded further, and conquered the royal city of ], and took ], Amasakku, ], Shuru, Nabula, Hurra and Shuduhu as well. They conquered ], destroyed it utterly and ]. The wife, sons and daughters of Wasashatta were taken to ], together with much booty and other prisoners. As Wasashatta himself is not mentioned, he may have escaped capture.<ref>Grayson, Albert Kirk. Assyrian Royal Inscriptions: From the beginning to Ashur-resha-ishi I. Vol. 1. Otto Harrassowitz Verlag, 1972.</ref> There is a letter (KBo. 1, 14) from a Hittite king (to probably the Egyptian king) referring to a "King of Hanigalbat" which was possibly Wasašatta.<ref>Skaist, Aaron. "The Chronology of the Legal Texts from Emar", vol. 88, no. 1, 1998, pp. 45-71</ref>
**]
**]
**]


===Shattuara II===
*Germanic
{{Main|Shattuara II}}
**]
According to the royal annals (A.0.77.1) of Assyrian king ] (1270s&ndash;1240s) King ] of Hanigalbat, rebelled against Assyrian control with the help of the Hittites and the nomadic ] around 1250 BC.<ref>Bryce 2005, p. 314</ref> Shalmaneser I claimed to have defeated the Hittites and Mitanni slaying 14,400 men; the rest were blinded and carried away. His inscriptions mention the conquest of nine fortified temples; 180 Hurrian cities were "turned into rubble mounds," and Shalmaneser "slaughtered like sheep the armies of the Hittites and the Ahlamu his allies." The cities from Taidu to ] were captured, as well as all of mount Kashiar to Eluhat and the fortresses of Sudu and Harranu to Carchemish on the Euphrates. Another inscription mentions the restoration of a temple to god ] in ], a city of Mitanni that must have been occupied as well.<ref>Grayson, A. Kirk, "Assyrian Rulers 3rd and 2nd Millennia BC (to 1115 BC)(Royal Inscriptions of Mesopotamia, Assyrian Periods, Vol 1)", University of Toronto Press, 1987, ISBN 9780802026057</ref>
**], ]
**]


==See also==
*Slavic
* ]
**]
* ]
**]
* ]
**]
* ]
**], ] & Dual religion
* ]

*Baltic
**]
**], ]
**]
**], ]

*Albanian and the Paleo-Balkan dialects
**]

*Armenian
**] (see especially the Artaxiad Dynasty)
** (Zoroastrianism)
**]

*]
**]

==Related Themes==

* ]
* ]
* ]
* ]
* ]
* ]


==References== ==References==
{{Reflist}}
<references />
{{notelist}}

==Sources== ==Sources==
* Bryce, Trevor, ''Letters of the Great Kings of the Ancient Near East'', Routledge, 2003, {{ISBN|0-415-25857-X}}
* {{Cite book|author-link=Trevor Bryce |last=Bryce |first=Trevor |url=https://books.google.com/books?id=HMHmCwAAQBAJ |title=The Kingdom of the Hittites |date=2005 |publisher=Oxford University Press |isbn=978-0-19-927908-1 |language=en}}
* {{Cite book|editor=Sigfried J. de Laet |url=https://books.google.com/books?id=BnY0KYbJC6wC |title=History of Humanity: From the Third Millennium to the Seventh Century B.C. |date=1996 |publisher=UNESCO Publishing |isbn=978-92-3-102811-3 |language=en}}
* {{cite journal |last1=Fournet |first1=Arnaud |date=2010 |title=About the Mitanni-Aryan Gods |url=https://www.academia.edu/642020 |journal=] |volume=38 |issue=1 |pages=26–40 |access-date=27 September 2023}}
* Gaal, E. "The economic role of Hanilgalbat at the beginning of the Neo-Assyrian expansion." In: Hans-Jörg Nissen/Johannes Renger (eds.), ''Mesopotamien und seine Nachbarn. Politische und kulturelle Wechselbeziehungen im Alten Orient vom 4. bis 1. Jahrtausend v. Chr.'' Berliner Beiträge zum Vorderen Orient 1 (Berlin, Reimer 1982), 349&ndash;354.
* Harrak, Amir "Assyria and Hanilgalbat. A historical reconstruction of the bilateral relations from the middle of the 14th to the end of the 12th centuries BC." ''Texte und Studien zur Orientalistik'', 400 (Hildesheim, Olms 1987).
* Kelly-Buccellati, Marilyn. "The Urkesh Mittani Horizon: Ceramic Evidence." talugaeš witteš (2020): 237-256.
* Kühne, Cord, "Imperial Mittani. An Attempt at Historical Reconstruction", In David I Owen and Gernot Wilhelm (eds.) Studies in the Civilization and Culture of Nuzi and the Hurrians 10, pp.&nbsp;203–221, 1999 ISBN 9781883053505
* Kühne, Cord "Politische Szenerie und internationale Beziehungen Vorderasiens um die Mitte des 2. Jahrtausends vor Chr. (zugleich ein Konzept der Kurzchronologie). Mit einer Zeittafel." In: Hans-Jörg Nissen/Johannes Renger (eds.), ''Mesopotamien und seine Nachbarn. Politische und kulturelle Wechselbeziehungen im Alten Orient vom 4. bis 1. Jahrtausend v. Chr.'' Berliner Beiträge zum Vorderen Orient 1 (Berlin, Reimer 1982), 203&ndash;264.
* Maidman, Maynard P. "Mittanni Royalty and Empire: How Far Back." Canadian Society for Mesopotamian Studies Journal 11 (2018): 15-28
* Novák, Mirko: "Mittani Empire and the Question of Absolute Chronology: Some Archaeological Considerations." In: Manfred Bietak/Ernst Czerny (eds.): "The Synchronisation of Civilisations in the Eastern Mediterranean in the Second Millennium BC III"; Österreichische Akademie der Wissenschaften Denkschrift Band XXXVII; Wien, 2007; {{ISBN|978-3-7001-3527-2}}; pp.&nbsp;389&ndash;401.
* Starr, R. F. S. ''Nuzi'' (London 1938).
* {{Cite journal|last=Thieme|first=Paul|author-link=Paul Thieme|date=1960|title=The 'Aryan' Gods of the Mitanni Treaties|journal=Journal of the American Oriental Society|volume=80|issue=4|pages=301–317|doi=10.2307/595878|issn=0003-0279|jstor=595878}}
* von Dassow, E.; David I Owen; Gernot Wilhelm, State and Society in the Late Bronze Age: Alalah under the Mittani Empire, Studies on the Civilization and Culture of Nuzi and the Hurrians 17, ed. David I. Owen and Gernot Wilhelm (Bethesda 2008) ISBN 9781934309148
* von Dassow, Eva. "Alalaḫ between Mittani and Ḫatti." Asia Anteriore Antica. Journal of Ancient Near Eastern Cultures 2 (2020): 196-226
* Weidner, "Assyrien und Hanilgalbat." ''Ugaritica'' 6 (1969)
* Wilhelm, Gernot: ''The Hurrians'', Aris & Philips Warminster 1989. ISBN 9780856684425


== Further reading ==
* Benveniste, Émile, ''Indo-European Language and Society'' (transl. by Elizabeth Palmer, orig. title ''Le vocabulaire des institutions Indo-Européennes'', 1969), University of Miami Press, Coral Gables, Fla., 1973.
* {{cite book |last=Martino |first=Stefano de |chapter=The Mittanian Cuneiform Documents: The Interplay between Content, Language, Material, Format, and Sealing Practices |title=The Ancient World Revisited: Material Dimensions of Written Artefacts |editor1=Marilina Betrò |editor2=Michael Friedrich |editor3=Cécile Michel |location=Berlin, Boston |publisher=De Gruyter |date=2024 |pages=207–220 |doi=10.1515/9783111360805-007|isbn=978-3-11-136080-5 }}
* Campbell, Lyle, ''Historical Linguistics, An Introduction,'' The MIT Press, Cambridge, Mass., 2004.
* Cox, George W., ''The Mythology of the Aryan Nations'', Kegan Paul, Trench & Co., London, 1887.
* ], James George, ''The ]'', MacMillan & Co. Ltd., London, 1919-1920 (12 vol. edition).
* Gamkrelidze, Thomas V. and Vjaceslav V. Ivanov, with Werner Winter, ed., and Johanna Nichols, translator, ''Indo-European and the Indo-Europeans: A Reconstruction and Historical Analysis of a Proto-Language and a Proto-Culture'' (Trends in Linguistics: Studies and Monographs 80, 2 Vol. Set), (original title ''Indoevropeiskii iazyk i indoevropeistsy''), M. De Gruyter, Berlin & NY, 1995.
* ], Jacob, ''Deutsche Mythologie'' (Engl. title '']'', transl. by Stallybrass), George Bell and Sons, London, 1883.
* ], J.P., ''In Search of the Indo-Europeans: Language, Archaeology and Myth'', Thames and Hudson, New York, 1989.
* Mallory, J.P. and Douglas Q. Adams, ed., '']'', Fitzroy Dearborn, London, 1997.
* Mallory, J.P. and D.Q. Adams, ''Oxford Introduction to Proto-Indo-European and the Proto-Indo-European World'', Oxford University Press, Oxford, 2006.
* ], Colin, ''Archaeology & Language: The Puzzle of the Indo-European Origins'' Jonathan Cape, London, 1987.


==External links== ==External links==
{{Commons category|Mitanni}}
* (livius.org)
*
*


{{Ancient states and regions of the Levant |state=collapsed}}
* Bizland linguistic sources: http://indoeuro.bizland.com/project/projects10.html
{{Ancient Syria and Mesopotamia}}
* Internet Sacred-Texts Archive: http://www.sacred-texts.com/index.htm with <font size=5 color="purple">fabulous</font> stuff!
{{Ancient Mesopotamia}}
* ]
{{Rulers of the Ancient Near East}}
* ]
{{Authority control}}
* Neo-pagan article on PIE religion: http://www.adf.org/articles/cosmology/ierelpos.html
* Ceisiwr's Dumézilian pantheon: http://www.ceisiwrserith.com/pier/deities.htm


]
>>>>''These categories should be included when the page is being vandalized''<<<<
] ]
] ]
] ]
] ]
]
{{Paganism}}
]
]

Latest revision as of 08:55, 19 December 2024

Ancient Hurrian-speaking state in northern Syria and southeast Anatolia

Kingdom of Mitanni
c. 1600 BC – c. 1260 BC
Kingdom of Mitanni at its greatest extent under Barattarna c. 1490 BCKingdom of Mitanni at its greatest extent under Barattarna c. 1490 BC
CapitalWashukanni
Common languagesHurrian
Akkadian
Amorite
Religion
GovernmentMonarchy
King 
• c. 1540 BC Kirta (first known)
• c. 1260 BC Shattuara II (last)
Historical eraBronze Age
• Established c. 1600 BC 
• Disestablished  c. 1260 BC
Preceded by Succeeded by
Hittite Empire
Yamhad
Middle Assyrian Empire

Mitanni (c. 1550–1260 BC), earlier called Ḫabigalbat in old Babylonian texts, c. 1600 BC; Hanigalbat or Hani-Rabbat in Assyrian records, or Naharin in Egyptian texts, was a Hurrian-speaking state in northern Syria and southeast Anatolia (modern-day Turkey) with Indo-Aryan linguistic and political influences. Since no histories, royal annals or chronicles have yet been found in its excavated sites, knowledge about Mitanni is sparse compared to the other powers in the area, and dependent on what its neighbours commented in their texts.

The Hurrians were in the region as of the late 3rd millennium BC. A king of Urkesh with a Hurrian name, Tupkish, was found on a clay sealing dated c. 2300 BC at Tell Mozan. The first recorded inscription of their language was of Tish-atal (c. 21st century BC), king of Urkesh. Later on, Hurrians made up the main population of Mitanni, which was firstly known as Ḫabigalbat, at Babylonia, in two texts of the late Old Babylonian period, during the reign of Ammi-Saduqa, (c. 1638–1618 BC), in low middle chronology.

The Mitanni Empire was a strong regional power limited by the Hittites to the north, Egyptians to the west, Kassites to the south, and later by the Assyrians to the east. At its maximum extent Mitanni ranged as far west as Kizzuwatna by the Taurus Mountains, Tunip in the south, Arraphe in the east, and north to Lake Van. Their sphere of influence is shown in Hurrian place names, personal names and the spread through Syria and the Levant of a distinct pottery type, Nuzi ware.

Etymology

Mitanni

G17D38
V13
N35
N25
mꜥṯn(j)
in hieroglyphs
Era: New Kingdom
(1550–1069 BC)

The earliest recorded form of the name of this state is Maitanni, composed of a Hurrian suffix -nni added to the Indo-Aryan stem maita-, meaning "to unite" and comparable with the Sanskrit verb mith (मिथ्; lit. 'to unite, pair, couple, meet'). The name Maitanni thus meant the "united kingdom."

Paralleling the evolution of Proto-Indo-Aryan máytʰati, meaning lit. 'he unites', into Sanskrit méthati (मेथति), the name Maitanni evolved into the later form Mitanni, where the stem maita- had given way to mita-.

Andrea Trameri (15 October 2024), along with Gernot Wilhelm (1997: 290), regards that Maitani means "of M(a)itta," the name of "an individual leader (or clan), and not a territory or population."

Ḫani-Rabbat

The Mitanni kingdom was firstly known as Ḫabingalbat before 1600 BC in Babylonia, during the reign of Ammi-Saduqa, attested as ḫa-bi-in-gal-ba-ti-i, and ḫa-bi-in-ga-al-ba-at, in two texts of the late Old Babylonian period. Egyptians referred to it as Naharin and Mitanni, it was Ḫurri to the Hittites, and Ḫanigalbat or Ḫani-Rabbat to the Assyrians. These names seem to have referred to the same kingdom and were often used interchangeably, according to Michael C. Astour. Hittite annals mention a people called Hurri (Ḫu-ur-ri), located in northeastern Syria. A Hittite fragment, probably from the time of Mursili I, mentions a "King of the Hurri," and the Assyro-Akkadian version of the text renders "Hurri" as Hanigalbat. Tushratta, who styles himself "king of Mitanni" in his Akkadian Amarna letters, refers to his kingdom as Hanigalbat.

The earliest attestation of the term Ḫanigalbat can be read in Akkadian, along with the Hittite version mentioning "the Hurrian enemy," in a copy from the 13th century BC of the "Annals of Ḫattušili I," who possibly reigned after 1630 BC.

The reading of the Assyrian term Ḫanigalbat has a history of multiple renderings. The first portion has been connected to, "𒄩𒉡 Ḫa-nu," "Hanu" or "Hana," first attested in Mari to describe nomadic inhabitants along the southern shore of the northern Euphrates region, near the vicinity of Terqa (capital of the Kingdom of Hana) and the Khabur River. The term developed into more than just a designation for a people group, but also took on a topographic aspect as well. In the Middle Assyrian period, a phrase "𒌷𒆳𒄩𒉡𒀭𒋫" "KUR Ḫa-nu AN.TA," "cities of the Upper Hanu" has suggested that there was a distinction between two different Hanu's, likely across each side of the river. This northern side designation spans much of the core territory of Mitanni state.

The two signs that have led to variant readings are "𒃲 gal" and its alternative form "𒆗 gal9". The first attempts at decipherment in the late 19th century rendered forms interpreting "gal," meaning "great" in Sumerian, as a logogram for Akkadian "rab" having the same meaning; "Ḫani-Rabbat" denoting "the Great Hani". J. A. Knudtzon, and E. A. Speiser after him, supported instead the reading of "gal" on the basis of its alternative spelling with "gal9", which has since become the majority view.

There is still a difficulty to explain the suffix "-bat" if the first sign did not end in "b," or the apparent similarity to the Semitic feminine ending "-at," if derived from a Hurrian word. More recently, in 2011, scholar Miguel Valério, then at the New University of Lisbon provided detailed support in favor of the older reading Hani-Rabbat. The re-reading makes an argument on the basis of frequency, where "gal" not "gal9," is far more numerous; the later being the deviation found in six documents, all from the periphery of the Akkadian sphere of influence. It is additionally argued that although they are graphically distinct, there is a high degree of overlap between the two signs, as "gal9" denotes "dannum" or ""strong"" opposed to "great", easily being used as synonyms. Both signs also represent correlative readings; alternative readings of "gal9" include "rib" and "rip," just like "gal" being read as "rab."

The situation is complicated by there being, according to linguists, three separate dialects of Hurrian, central-western, northern, and eastern.

The Egyptians considered the Euphrates River to form the boundary between Syria and Naharain.

History

Summary

Cylinder seal and modern impression: nude male, griffins, monkey, lion, goat, c. 15th/14th century BC, Mitanni

The Egyptian official astronomer and clockmaker Amenemhet (Amen-hemet) apparently ordered to be written on his tomb that he returned from the "foreign country called Mtn (Mi-ti-ni)," but Alexandra von Lieven (2016) and Eva von Dassow (2022) consider that the expedition to Mitanni could have taken place in pharaoh Ahmose I's reign (c. 1550–1525 BC), actually by Amenemhet's father. During the reign of pharaoh Thutmose I (1506–1493 BC), the names Mitanni and Naharin are among the reminiscences of several of the pharaoh's officers. One of them, Ahmose si-Abina, wrote: "...His Majesty arrived at Naharin..." Another one, Ahmose pa-Nekhbit, recorded: "...when I captured for him in the land of Naharin..."

After the Battle of Megiddo, an officer of pharaoh Thutmose III (1479–1425 BC), in the pharaoh's 22 regnal year, reported: "That enemy of Kadesh has come and has entered into Megiddo. He is at this moment. He has gathered to him the princes of foreign country loyal to Egypt, as well as (those) as far as Naharin and M, them of Hurru, them of Kode, their horses, their armies." In several later military campaigns the Annals of Thutmose III mention Naharin, in particular those of his regnal years 33, 35, and 42. After that time, records become more available from local sources until the empire's end in the mid-13th century BC.

The first known use of Indo-Aryan names for Mitanni rulers begins with Shuttarna I who succeeded his father Kirta on the throne. King Barattarna of Mitanni expanded the kingdom west to Aleppo and made the Amorite king Idrimi of Alalakh his vassal, and five generations seems to separate this king (also known as Parattarna) from the rise of Mitanni kingdom. The state of Kizzuwatna in the west also shifted its allegiance to Mitanni, and Assyria in the east had become largely a Mitannian vassal state by the mid-15th century BC. The nation grew stronger during the reign of Shaushtatar, but the Hurrians were keen to keep the Hittites inside the Anatolian highland. Kizzuwatna in the west and Ishuwa in the north were important allies against the hostile Hittites.

Mitanni's major rival was Egypt under the Thutmosids. However, with the ascent of the Hittite Empire, Mitanni and Egypt struck an alliance to protect their mutual interests from the threat of Hittite domination. After a few successful clashes with the Egyptians over the control of Syria, Mitanni sought peace with them, and an alliance was formed. During the reign of Shuttarna II, in the early 14th century BC, the relationship was very amicable, and he sent his daughter Gilu-Hepa to Egypt for marriage with Pharaoh Amenhotep III. Mitanni was now at its peak of power.

However, by the reign of Eriba-Adad I (1390–1366 BC) Mitanni influence over Assyria was on the wane. Eriba-Adad I became involved in a dynastic battle between Tushratta and his brother Artatama II and after this his son Shuttarna II, who called himself king of the Hurri while seeking support from the Assyrians. A pro-Hurri/Assyria faction appeared at the royal Mitanni court. Eriba-Adad I had thus loosened Mitanni influence over Assyria, and in turn had now made Assyria an influence over Mitanni affairs. King Ashur-uballit I (1365–1330 BC) of Assyria attacked Shuttarna and annexed Mitanni territory in the middle of the 14th century BC, making Assyria once more a great power.

At the death of Shuttarna, Mitanni was ravaged by a war of succession. Eventually Tushratta, a son of Shuttarna, ascended the throne, but the kingdom had been weakened considerably and both the Hittite and Assyrian threats increased. At the same time, the diplomatic relationship with Egypt went cold, the Egyptians fearing the growing power of the Hittites and Assyrians. The Hittite king Suppiluliuma I invaded the Mitanni vassal states in northern Syria and replaced them with loyal subjects.

In the capital Washukanni, a new power struggle broke out. The Hittites and the Assyrians supported different pretenders to the throne. Finally a Hittite army conquered the capital Washukanni and installed Shattiwaza, the son of Tushratta, as their vassal king of Mitanni in the late 14th century BC. The kingdom had by now been reduced to the Khabur Valley. The Assyrians had not given up their claim on Mitanni, and in the 13th century BC, Shalmaneser I annexed the kingdom.

The Mitanni dynasty had ruled over the northern Euphrates-Tigris region between c. 1600 and 1350 BC, but succumbed to Hittite and later Assyrian attacks, and Mitanni was reduced to the status of a province of the Middle Assyrian Empire between c. 1350 and 1260 BC.

Early kingdom

Cylinder seal, c. 16th–15th century BC, Mitanni

As early as Akkadian times, Hurrians are known to have lived east of the river Tigris on the northern rim of Mesopotamia, and in the Khabur Valley. The group which became Mitanni gradually moved south into Mesopotamia before the 17th century BC. It was already a powerful kingdom at the end of the 17th century or in the first half of the 16th century BC, and its beginnings date to well before the time of Thutmose I, dating actually to the time of the Hittite sovereigns Hattusili I and Mursili I.

Hurrians are mentioned in the private Nuzi texts, in Ugarit, and the Hittite archives in Hattusa (Boğazköy). Cuneiform texts from Mari mention rulers of city-states in upper Mesopotamia with both Amurru (Amorite) and Hurrian names. Rulers with Hurrian names are also attested for Urshum and Hassum, and tablets from Alalakh (layer VII, from the later part of the Old Babylonian period) mention people with Hurrian names at the mouth of the Orontes. There is no evidence for any invasion from the North-east. Generally, these onomastic sources have been taken as evidence for a Hurrian expansion to the South and the West.

A Hittite fragment, probably from the time of Mursili I, mentions a "King of the Hurrians" (LUGAL ERÍN.MEŠ Hurri). This terminology was last used for King Tushratta of Mitanni, in a letter in the Amarna archives. The normal title of the king was 'King of the Hurri-men' (without the determinative KUR indicating a country).

After the fall of Mitanni

With the final decline of the Mitanni Empire the western portions of its territory came under direct control of the Hittites and the eastern portions came under direct control of the Assyrians. The middle part continued on as the rump state of Hanigalbat. Eventually, under Shalmaneser I, that remaining part of the former Mitanni territory came under direct Assyrian control. This continued until the decline of Middle Assyrian power after the death of Tukulti-Ninurta I.

While under direct Assyrian control Hanigalbat was ruled by appointed governors such as the Assyrian grand-vizier Ilī-padâ, father of Ninurta-apal-Ekur (1191–1179), who took the title of King of Hanigalbat. He resided in the newly built (over an existing Mitanni tower and residence) Assyrian administrative centre at Tell Sabi Abyad.

The Babylonian Kings List A names the Assyrian ruler Sennacherib (705–681 BC) and his son Ashur-nadin-shumi (700–694) as being "Dynasty of Ḫabigal".

The name Hanigalbat was still in use as late as the later portion of the 1st millennium BC.

Indo-Aryan influences

Main article: Indo-Aryan superstrate in Mitanni See also: Maryannu

A number of theonyms, proper names and glosses (technical terminology) of the Mitanni are of Indo-Aryan or Proto-Indo-Aryan origins. Starting from Shuttarna I who is the first Mitanni ruler historically attested to have existed, the Mitanni had Indo-Aryan throne names. The Kikkuli's horse training text includes technical terms of Indo-Aryan origin, and the Indo-Aryan deities Mitra, Varuna, Indra, and Nasatya (Ashvins) are listed and invoked in two treaties found in Hattusa, between the kings Sattiwaza of Mitanni and Šuppiluliuma I the Hittite: (treaty KBo I 3) and (treaty KBo I 1 and its duplicates). The toponym of the Mitanni capital of Washukanni is also "unanimously accepted" to have been derived from an Indo-Aryan dialect. Annelies Kammenhuber (1968) suggested that this vocabulary was derived from the still undivided Indo-Iranian language, but Mayrhofer has shown that specifically Indo-Aryan features are present.

It is generally believed that Indo-Aryan peoples settled in Upper Mesopotamia and northern Syria, and established the Kingdom of Mitanni following a period of political vacuum, while also adopting Hurrian. This is considered a part of the Indo-Aryan migrations. Since the late 20th century, the view that the Mitanni kingdom was ruled by royal house and aristocracy of Indo-Aryan origin has been prevalent among the scholars; accordingly, a branch of Indo-Aryans separated from the other Indo-Iranians around the turn of second millennium BCE and migrated into West Asia, hence giving rise to the Mitanni kingdom, while also adopting Hurrian language. Some of the recent studies such as those by Eva von Dassow (2022) and Cotticelli-Kurras and Pisaniello (2023), while noting the modern identification of Mittani as Indo-Aryan and the role of Indo-Aryan speakers in establishing its dynasty, have disputed the significance of Indo-Aryan vocabulary in an otherwise Hurrian-speaking state stating that it does not indicate any Indo-Aryan origins for Mitanni kings. According to Alexander Lubotsky (2023), however, the military elite of the Mitanni kingdom (see Maryannu) was of Aryan descent and their language displays a clear Indo-Aryan character.

Jasper Eidem in 2014 reported on Farouk Ismail's earlier study, in reference to the word marijannu that was found in a letter from Tell Leilan in northeastern Syria dating to a period slightly before 1761 BC, which is the time when the reign of Zimri-Lim ended in the region of Mari. Kroonen et al. (2018) consider this as an early Indo-Aryan linguistic presence in Syria two centuries prior to the formation of the Mitanni realm, as mariannu is generally seen as a Hurrianized form of the Indo-Aryan *marya, which means 'man' or 'youth', associated to military affairs and chariots.

Archaeology

A concept known as "Dark Age" was applied, until recently, to the archaeological gap between the Middle and Late Bronze Age on Northern Mesopotamian sites, but Costanza Coppini considers it a "transition" instead, which can be called "Late Bronze Age 0," attested from the Tell Leilan's end caused by Samsu-iluna during his 23rd year of reign, c. 1728 BCE , to Mitanni's predominance (c. 1600-1550 BCE). These are the first traces of what, in the Late Bronze Age I, was Mitanni in historical terms, at the emergence of the third phase of Khabur ware.

The archaeological core zone of Mitanni is Upper Mesopotamia and the Trans-Tigridian region (Northeastern Iraq).

Upper Mesopotamia

Sites with Mitannian remains were found mainly in three regions of Upper Mesopotamia: Northeastern Syria Jazira Region, Northern Syria, and Southeastern Turkey (Upper Tigris).

Northeastern Syria (Jazira Region)

Jazira region in light green, Northeastern Syria.

Mitanni's first phase in Jazira Region features Late Khabur Ware from around 1600 to 1550 BC; this pottery was a continuity from the previous non-Mitannian Old Babylonian period. From around 1550 to 1270 BC, Painted Nuzi Ware (the most characteristic pottery in Mitanni times) developed as a contemporary to Younger Khabur Ware.

Mitanni had outposts centred on its capital, Washukanni, whose location has been determined by archaeologists to be on the headwaters of the Khabur River, most likely at the site of Tell Fekheriye as recent German archaeological excavations suggest. The city of Taite was also known to be a Mitanni "royal city" whose current location is unknown.

The major 3rd millennium urban center of Tell Brak which had dwindled to a minor settlement in Old Babylonian times, saw major development c. 1600 by the Mitanni. Monumental buildings including a palace and temple were constructed on the high ground and a 40 hectare lower town developed. The Mitanni occupation lasted until the site was destroyed (in two phases) between c. 1300 and 1275 BC, presumably by the Assyrians. Two Mitanni-era tablets were found during the modern excavation. One (TB 6002) mentioned "Artassumara the king, son of Shuttarna the king". Seventeen late period Mitanni tablets were found at Tall Al-Hamidiya.

Northern Syria

The oldest tablet issued by an unknown Mitannian king was found in the site of Tell Hammam et-Turkman, dated to c. 1500 BCE. Mitanni period occupation, between 1400 and 1200 BC (radiocarbon) was found at the site of Tell Bazi. Finds included a Mitanni cylinder seal and several ritual bowls. Two cuneiform tablets of the Mitanni period sealed by Mitanni ruler Saushtatar, one by Artatama I were also found. There is also a record of Mitanni governance at Tell Hadidi (Azu).

Southeastern Turkey (Upper Tigris)

The (2017) salvage excavations at the Ilısu Dam in the right bank of upper Tigris, southern Turkey, have shown a very early beginning of Mitanni period, as in the ruins of a temple in Müslümantepe, ritual artefacts and a Mitannian cylinder seal were found, radiocarbon-dated to 1760–1610 BC. Archaeologist Eyyüp Ay, in his (2021) paper, describes the second phase of the temple as an "administrative center, which had craftsmen working in its workshops as well as farmers, gardeners and shepherds, might have been ruled by a priest bound to a powerful Mitannian leader."

Trans-Tigridian region (Northeastern Iraq)

To the east of upper Tigris river, Trans-Tigridian region in northern Iraq, a site now called Bassetki was excavated, which in all likelihood was the ancient town of Mardama with Mitanni layers from 1550 to 1300 BC, as its Phase A9 (in trench T2) may alternatively represent a Middle Bronze/Late Bronze transitional, or Proto-Mitanni occupation within 16th century BC. In a subsequent excavation season, the deeper Phase A10 was identified as having a mix of Middle Bronze and Mitanni potteries, considered to be in the turn of the Middle to the Late Bronze Age transitional period (late 17th – early 16th century BC).

In 2010, the 3,400-year-old ruins of Kemune, a Bronze Age Mitanni palace on the banks of the Tigris in modern-day Iraqi Kurdistan, were discovered. It became possible to excavate the ruins in 2018 and again in 2022 when a drought caused water levels to drop considerably. In the 1st excavation 10 Mitanni-era tablets were found, in Babylonian cuneiform written in Akkadian, bearing Hurrian names, dating to the Middle-Trans-Tigridian IA and IB periods. Middle Trans-Tigridian IA and IB are dated to (c. 1550-1350 BC) and (c. 1350-1270 BC) respectively by Peter Pfälzner (2007). In the 2nd excavation the entire city was mapped and 100 Middle Assyrian tablets were discovered. They were dated to after the city's destruction by earthquake and have not yet been published.

The three phases of Mitanni at Kurd Qaburstan, were obtained as c. 1538–1505 BC for Phase three, with Phase two beginning c. 1512–1491 BC and ending c. 1501–1479 BC, and with Phase One beginning c. 1489–1463 BC and ending c. 1475–1435 BC. The data suggests a two century abandonment between the MBA destruction and the Mitanni re-occupation.

Pottery and other characteristics

At least since around 1550 BC, at the beginning of Late Bronze age, Painted Nuzi Ware was identified as a characteristic pottery in Mitanni sites. The origin of this decorated pottery is an unsolved question, but a possible previous development as Aegean Kamares Ware has been suggested by Pecorelia (2000); S. Soldi claims that Tell Brak was one of the first centers specializing in the production of this Painted Nuzi Ware, and analyses on samples support the assumption that it was produced locally in various centers throughout the Mitanni kingdom. It was particularly appreciated in Upper Mesopotamia, but appears only sporadically in western Syrian cities such as Alalakh and Ugarit.

At the height of its power, during the 15th and the first half of 14th century BC, a large region from North-West Syria to the Eastern Tigris was under Mitanni's control.

Mitanni rulers

Mitanni, which first rose to power before 1550 BC, presents the following known kings:

All dates are Middle chronology
Rulers Reigned Comments
Maitta Eponymous founder, maybe mythical
Kirta c. 1540 BC First known king, may be also legendary
Shuttarna I Son of Kirta based on Alalakh seal
Parattarna I c. 1500 BC Son of Kirta, contemporary of Idrimi of Alalakh, Pilliya of Kizzuwatna, Zidanta II of Hatti
Parshatatar c. 1485 BC Son of Parattarna I
Shaushtatar c. 1465 BC Contemporary of Sinia and Qis-Addu in Terqa; Tudhaliya I of Hatti; Niqmepa of Alalakh, sacks Ashur
Parattarna II c. 1435 BC Contemporary of Qis-Addu in Terqa
Shaitarna c. 1425 BC Contemporary of Qis-Addu in Terqa
Artatama I c. 1400 BC Treaty with pharaoh Thutmose IV, contemporary of pharaoh Amenhotep II
Shuttarna II c. 1380 BC Daughter marries pharaoh Amenhotep III in his year 10
Artashumara c. 1360 BC Son of Shutarna II, brief reign
Tushratta c. 1358 BC Contemporary of Suppiluliuma I of the Hittites, and pharaohs Amenhotep III and Amenhotep IV, Amarna letters
Artatama II c. 1335 BC Treaty with Suppiluliuma I of the Hittites, contemporary of Ashur-uballit I in Assyria
Shuttarna III c. 1330 BC Contemporary of Suppiluliuma I of the Hittites
Shattiwaza c. 1330 BC Vassal of the Hittite Empire, also known as Kurtiwaza or Mattiwaza
Shattuara c. 1305 BC Vassal of Assyria under Adad-nirari I
Wasashatta c. 1285 BC Son of Shattuara
Shattuara II c. 1265 BC Last king of Mitanni before Assyrian conquest

All dates must be taken with caution since they are worked out only by comparison with the chronology of other ancient Near Eastern nations.

Parattarna I / Barattarna

Main article: Baratarna

King Barattarna is known from a cuneiform tablet in Nuzi and an inscription by Idrimi of Alalakh. He reigned c. 1500–1480 BC. Egyptian sources do not mention his name; that he was the king of Naharin whom Thutmose III (1479 – 1425 BC) fought against, can only be deduced from assumptions. This king, also known as Parratarna is considered, by J. A. Belmonte-Marin quoting H. Klengel, to have reigned c. 1510–1490 BC (middle chronology). Parsha(ta)tar, known from another Nuzi inscription (HSS 13 165), an undated inventory list which mentions his death, is considered a different king than Barattarna by M. P. Maidman, Eva von Dassow, and Ian Mladjov.

Thutmose III again waged war in Mitanni in the 33rd year of his rule. The Egyptian army crossed the Euphrates at Carchemish and reached a town called Iryn (maybe present day Erin, 20 km northwest of Aleppo.) They sailed down the Euphrates to Emar (Maskanah) and then returned home via Mitanni. A hunt for elephants at Lake Nija was important enough to be included in the annals.

Victories over Mitanni are recorded from the Egyptian campaigns in Nuhašše (middle part of Syria). Barattarna or his son Shaushtatar controlled the North Mitanni interior up to Nuhašše, and the coastal territories from Kizzuwatna to Alalakh in the kingdom of Mukish at the mouth of the Orontes. Idrimi of Alalakh, returning from Egyptian exile, could only ascend his throne with Barattarna's consent. While he got to rule Mukish and Ama'u, Aleppo remained with Mitanni.

Shaushtatar

Main article: Shaushtatar
The central section of Shaushtatar's royal seal. The cuneiform legend reads "DUMU Par-sa-ta-tar" and "LUGAL Ma-i-ta-ni"

Shaushtatar reigned as King of Mitanni c. 1480–1460 BC. He sacked the Assyrian capital of Assur some time in the 15th century during the reign of Nur-ili, and took the silver and golden doors of the royal palace to Washukanni. This is known from a later Hittite document, the Suppililiuma-Shattiwaza treaty. After the sack of Assur, Assyria may have paid tribute to Mitanni up to the time of Eriba-Adad I (1390–1366 BC).

The states of Aleppo in the west, and Nuzi and Arrapha in the east, seem to have been incorporated into Mitanni under Shaushtatar as well. A letter (HSS 9 1) sealed with the seal of Shaushtatar was discovered in the house (Room A26) of Prince Šilwa-teššup in Nuzi which lay just north of the main mound. The letter is addressed to Ithia, vassal ruler of Arrapha under Mitanni. Because Šauštatar is not mentioned in the letter and dynastic seals were often used after the reign of a ruler, especially in the periphery of empire, it is difficult to date this letter. Stein, based on various factors, puts the date at c. 1400 BC. His seal shows heroes and winged geniuses fighting lions and other animals, as well as a winged sun. This style, with a multitude of figures distributed over the whole of the available space, is taken as typically Hurrian. A second seal, belonging to Shuttarna I and found in Alalakh, used by Shaushtatar in two letters (AT 13 and 14) shows a more traditional Post-Akkadian - Ur III style.

During the reign of Egyptian Pharaoh Amenhotep II, Mitanni seems to have regained influence in the middle Orontes valley that had been conquered by Thutmose III. Amenhotep II fought in Syria in 1425 BC, presumably against Mitanni as well, but did not reach the Euphrates.

Artatama I and Shuttarna II

Main articles: Artatama I and Shuttarna II

Later on, Egypt and Mitanni became allies, and King Shuttarna II himself was received at the Egyptian court. Amicable letters, sumptuous gifts, and letters asking for sumptuous gifts were exchanged. Three Amarna letters (EA 182 EA 183 and EA 185) were sent by Shutarna with two being sent from "Mušiḫuna". Mitanni was especially interested in Egyptian gold. This culminated in a number of royal marriages: the daughter of King Artatama I was married to Thutmose IV. Kilu-Hepa, or Gilukhipa, the daughter of Shuttarna II, was married to Pharaoh Amenhotep III, who ruled in the early 14th century BC. In a later royal marriage Tadu-Hepa, or Tadukhipa, the daughter of Tushratta, was sent to Egypt.

When Amenhotep III fell ill, the king of Mitanni sent him a statue of the goddess Shaushka (Ishtar) of Nineveh that was reputed to cure diseases. A more or less permanent border between Egypt and Mitanni seems to have existed near Qatna on the Orontes River; Ugarit was part of Egyptian territory.

The reason Mitanni sought peace with Egypt may have been trouble with the Hittites. A Hittite king called Tudḫaliya I conducted campaigns against Kizzuwatna, Arzawa, Ishuwa, Aleppo, and maybe against Mitanni itself. Kizzuwatna may have fallen to the Hittites at that time.

Artashumara and Tushratta

Main articles: Artashumara and Tushratta
Cuneiform tablet containing a letter from Tushratta of Mitanni to Amenhotep III (of 13 letters of King Tushratta). British Museum

Artašumara, reigned c. 1360-1358 BC, is known only from a single mention in a tablet found in Tell Brak: "Artassumara the king, son of Shuttarna the king," and a mention in Amarna letter 17. According to the later, after the death of Shuttarna II he briefly took power but was then murdered (by someone named Tuhi) and succeeded by his brother Tushratta, who reigned c. 1358-1335 BC.

Knowledge of Tushratta comes from two sources, the Amarna letters and the texts of the Suppiluliuma-Shattiwaza treaties between Hittite ruler Suppiluliuma I and a son of Tushratta named Shattiwaza. These pair of treaties found at the ancient Hittite capital of Hattusa codify the Mitanni Shattiwaza, probable son of Tushratta, entering the status of vassal to Suppiluliuma I. One (CTH 51, also known as KBo I 1) includes a historical prologue from the Hittite point of view which is complete, this tablet also confirms that the existing Hittite treaty with Artatama II is still in effect so perhaps Suppiluliuma was hedging his bets. The other (CTH 52) includes a historical prologue from the Mitanni point of view which is partially lost though another fragment to this tablet was found in recent years. These prologues provide information about the events of the time of Tushratta but must be considered under the self interest of the two treaty parties. While the preambles of the treaties are a later retrospective and are filtered through the interests of the treaty parties, the tablets found in Egypt provide direct information. Eight Amarna letters were sent to pharaoh Amenhotep III (including EA 19 and EA 23) and four to pharaoh Akhenaten (including EA 27). A single Amarna letter was sent by Tushratta to Queen Tiye, wife of Amenhotep III, mother of Akhenaten and grandmother of Tutankhamun (EA 26). A note in hieratic on the tablet stated that EA 23 arrived in the 36th year of Amenhotep III reign or roughly 1350 BC in the standard Egyptian Chronology.

Some of the Amarna letters covered minor matters between Tushratta and the pharaohs. Amenhotep III asked for Tushratta's daughter Tadukhipa in marriage and after some back and forth over bride-price she traveled to Egypt and became a wife of the pharaoh. And when that pharaoh was ill near the end of his reign Tushratta sent (EA 23) the Hurrian goddess Šauška of Nineveh (actually her cult statue) to him as had been done in the time of Shuttarna II. The main focus of the Amarna letters, though, was a consequence of the realignment of power in Syria with the decline of Egyptian influence and rise of Hittite power, with a number of lesser powers caught in the middle. In the first letter from Tusratta he claimed to have destroyed the Hittite forces that had invaded his territory and included a selection of the booty, including a chariot and several slaves. In later letters we see the Hittite ruler working to improve previously poor relations with the pharaoh so as to counterbalance Mitanni. According to other Amarna letters (EA 85, EA86, EA95) from Rib-Hadda, king of Byblos, Tushratta personally joined a large Mitanni raid into Amurru. In another Amarna letter (EA 75) Rib-Hadda tells Ahkenaten that all the lands of the Mitanni have been conquered by the Hittites but its date is uncertain.

The Suppiluliuma-Shattiwaza treaty says:

When with the Sun, Shubbiluliuma, the great valiant, the king of Hatti, the beloved of Teshub, Artatama king of Harri, made a treaty and thereafter, Tushratta, king of Mitanni, exalted him, the king of Hatti, the valiant, exalted myself against Tushratta, the king of lands on this side of the river I plundered, and Mount Niblani I restored to my domain...When his son waxed strong with his servants, he slew his father Tushratta, the king. And when Tushratta, the king, died, Teshub gave a decision in favor of Artatama, and his son Artatama he spared...But the Harri people had become discontented and Shutatarra with the Marianni tried to kill Mattiuaza, the prince. He escaped and before the Sun, Shubbiluliuma...he came. The great king spoke thus: 'Teshub has rendered a decision in his favor.' Whereupon I took Mattiuaza, son of Tushratta, the king, into my hand, and placed him on the throne of his father."

Tusratta faced a difficult situation, an ascendant Hittite New Kingdom in the west and in the east an Assyrian power beginning to free itself of Mitanni control at the start of the Middle Assyrian Period. A rule book-ended by succession crises. With no Mitanni or Assyrian records we are left with the historical claims of the Hittite king, for better or worse. In summary they are:

  • Political - With the death of Shutarna II a crisis involving Tushratta and Artashumara resulted in Tushratta taking the throne. To counter this the Hittites entered a treaty with another brother Artatama II, which did not pan out. Then, after a reasonably long reign (based on the timing of Amarna letters), Tushratta is killed by his son (unnamed but generally thought to be Shuttarna III) who then allies with the Assyrians to take power in Mitanni with Assyria getting some Mitanni territory in exchange. Another son of Tushratta, Shattiwaza, then becomes a vassal of the Hittite king in exchange for help retaking part of the Mitanni territory (with the rest going to the Suppiluliuma' son Piyassili made king of Carchemish). And this comes to pass. Note that the original treaty with Artatama II is specifically kept in force, suggesting he outlived Tushratta.
  • Military - Tushratta having insulted the Hittite king, perhaps by refusing to be deposed, Suppiluliuma launched two campaigns against Mitanni interests, a "One Year War" and a "Six Year War". The first war is believed to have occurred roughly in the 15th regnal year of Ahkenaten. It is unclear how much time passes between them. Though unsuccessful at defeating Tushratta, the military efforts do manage to seize control of several Mitanni vassals/allies, including Kizzuwatna, Amurru, Aleppo, and Nuhašše.

Shattiwaza

Main article: Shattiwaza
Cylinder seal, c. 1500–1350 BC, Mitanni

Shattiwaza reigned c. 1330–1305 BC, (alternately Šattiwaza, Kurtiwaza, or Mattiwaza). What little is known about his period, like the later parts of the reign of his father, Tushratta, all comes from the partially recovered pair of Hittite texts in which Shattiwaza becomes a vassal of Hittite king Suppiluliuma I. The first text (CTH 51) lays out the condition of vassalage and in the second (CTH 52) Shattiwaza accepts these conditions. The text can be difficult to interpret because of gaps and the obtuse prose. The Suppiluliuma-Shattiwaza treaty reads:

(I), Mattiuaza, son of Tushratta, king of Mitanni, handed over to Shuttarna, of Mitanni, Artatama, the king, his father, did what was not right. His palace(?) . . . together with his possessions, he wasted; to give them to Assyria and Alshe, he wasted them. Tushratta, the king, my father, built a palace, filled (it) with treasures, but Shuttarna destroyed it, he overthrew it."

The best that can be parsed out of the Hittite text is that some (unnamed) son killed the prior king Tushratta resulting in a succession crisis between Atratama II, brother of Tushratta, Shuttarna III, son of Tusratta, and Shattiwaza. son of Tushratta. The Hittites then made a treaty with Atratama II (still in effect as of the Suppiluliuma-Shattiwaza treaty). Some combination of Atratama II and Shuttarna III made an alliance with the Assyrians to hold power in Mitanni. returning cultic items taken when Mitanni king Shaushtatar sacked Asshur c. 1450. This resulted in Shattiwaza going to Hittite king Suppiluliuma and declaring vassalage in exchange for Hittite military assistance. This ploy succeeded as the Hittite forces carried the day but the cost, besides becoming a vassal, was the ceding of some Mitanni territory to the Hittites, subsequently ruled by the king's son Piyassili as King of Carchemesh. As part of the agreement Shattiwaza would marry a daughter of Suppiluliuma as Queen and would be allowed ten wives but none of the other wives could be primary and the children from his marriage with the Queen would succeed. The Hittite text does include some tidbits about the war of succession which are hard to interpret. At one point the Hurrian nobles were taken to Taite and "crucified" though that practice was unknown in the ancient Near East until classical times. And at one point Shattiwaza flees to the Kassites with 200 chariots but the Kassites impounded the chariots and tried to kill him, which he mirsculously escapes and finds his way to Suppiluliuma. After presumably ascending the throne of what was left of Mitanni, Shattiwaza is lost to history.

Shattuara I

Main article: Shattuara

Shattuara reigned c. 1305–1285 BC. The royal inscriptions of the Assyrian king Adad-nirari I (c. 1307–1275 BC) relate how the vassal king Shattuara of Mitanni rebelled and committed hostile acts against Assyria. How this Shattuara was related to the dynasty of Partatama is unclear. Some scholars think that he was the second son of Artatama II, and the brother of Shattiwazza's one-time rival Shuttarna. Adad-nirari claims to have captured King Shattuara and brought him to Ashur, where he took an oath as a vassal. Afterwards, he was allowed to return to Mitanni, where he paid Adad-nirari regular tribute. This must have happened during the reign of the Hittite King Mursili II, but there is no exact date.

Wasashatta

Main article: Wasashatta

According to an inscription (BM 115687) by Assyrian king Adad-nirari I, Shattuara's son Wasashatta (also read Uasašatta), who reigned c. 1285-1265 BC, attempted to rebel. He sought Hittite help which did not come. The Hittites took Wasashatta's money but did not help. The Assyrians expanded further, and conquered the royal city of Taidu, and took Washukanni, Amasakku, Kahat, Shuru, Nabula, Hurra and Shuduhu as well. They conquered Irridu, destroyed it utterly and sowed salt over it. The wife, sons and daughters of Wasashatta were taken to Ashur, together with much booty and other prisoners. As Wasashatta himself is not mentioned, he may have escaped capture. There is a letter (KBo. 1, 14) from a Hittite king (to probably the Egyptian king) referring to a "King of Hanigalbat" which was possibly Wasašatta.

Shattuara II

Main article: Shattuara II

According to the royal annals (A.0.77.1) of Assyrian king Shalmaneser I (1270s–1240s) King Shattuara II of Hanigalbat, rebelled against Assyrian control with the help of the Hittites and the nomadic Ahlamu around 1250 BC. Shalmaneser I claimed to have defeated the Hittites and Mitanni slaying 14,400 men; the rest were blinded and carried away. His inscriptions mention the conquest of nine fortified temples; 180 Hurrian cities were "turned into rubble mounds," and Shalmaneser "slaughtered like sheep the armies of the Hittites and the Ahlamu his allies." The cities from Taidu to Irridu were captured, as well as all of mount Kashiar to Eluhat and the fortresses of Sudu and Harranu to Carchemish on the Euphrates. Another inscription mentions the restoration of a temple to god Adad in Kahat, a city of Mitanni that must have been occupied as well.

See also

References

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  120. Grayson, A. Kirk, "Assyrian Rulers 3rd and 2nd Millennia BC (to 1115 BC)(Royal Inscriptions of Mesopotamia, Assyrian Periods, Vol 1)", University of Toronto Press, 1987, ISBN 9780802026057
  1. /mɪˈtæni/
    • Hittite: 𒆳𒌷𒈪𒋫𒀭𒉌, romanized: KUR Mi-ta-an-ni; Mittani or Hittite: 𒈪𒀉𒋫𒉌, romanized: Mi-it-ta-ni
  2. Hanikalbat, Khanigalbat, Akkadian: 𒄩𒉌𒃲𒁁, romanized: Ḫa-ni-gal-bat, Ḫa-ni-rab-bat
  3. See § Indo-Aryan influences for the debate regarding the extent of Indo-Aryan influence over Mitanni.
  4. Including Christopher I. Beckwith (2009), Pita Kelekna (2009), Asko Parpola (2015), Elena Efimovna Kuzmina (2007), Alexander Lubotsky (2023), Frans van Koppen (2017) and others

Sources

  • Bryce, Trevor, Letters of the Great Kings of the Ancient Near East, Routledge, 2003, ISBN 0-415-25857-X
  • Bryce, Trevor (2005). The Kingdom of the Hittites. Oxford University Press. ISBN 978-0-19-927908-1.
  • Sigfried J. de Laet, ed. (1996). History of Humanity: From the Third Millennium to the Seventh Century B.C. UNESCO Publishing. ISBN 978-92-3-102811-3.
  • Fournet, Arnaud (2010). "About the Mitanni-Aryan Gods". Journal of Indo-European Studies. 38 (1): 26–40. Retrieved 27 September 2023.
  • Gaal, E. "The economic role of Hanilgalbat at the beginning of the Neo-Assyrian expansion." In: Hans-Jörg Nissen/Johannes Renger (eds.), Mesopotamien und seine Nachbarn. Politische und kulturelle Wechselbeziehungen im Alten Orient vom 4. bis 1. Jahrtausend v. Chr. Berliner Beiträge zum Vorderen Orient 1 (Berlin, Reimer 1982), 349–354.
  • Harrak, Amir "Assyria and Hanilgalbat. A historical reconstruction of the bilateral relations from the middle of the 14th to the end of the 12th centuries BC." Texte und Studien zur Orientalistik, 400 (Hildesheim, Olms 1987).
  • Kelly-Buccellati, Marilyn. "The Urkesh Mittani Horizon: Ceramic Evidence." talugaeš witteš (2020): 237-256.
  • Kühne, Cord, "Imperial Mittani. An Attempt at Historical Reconstruction", In David I Owen and Gernot Wilhelm (eds.) Studies in the Civilization and Culture of Nuzi and the Hurrians 10, pp. 203–221, 1999 ISBN 9781883053505
  • Kühne, Cord "Politische Szenerie und internationale Beziehungen Vorderasiens um die Mitte des 2. Jahrtausends vor Chr. (zugleich ein Konzept der Kurzchronologie). Mit einer Zeittafel." In: Hans-Jörg Nissen/Johannes Renger (eds.), Mesopotamien und seine Nachbarn. Politische und kulturelle Wechselbeziehungen im Alten Orient vom 4. bis 1. Jahrtausend v. Chr. Berliner Beiträge zum Vorderen Orient 1 (Berlin, Reimer 1982), 203–264.
  • Maidman, Maynard P. "Mittanni Royalty and Empire: How Far Back." Canadian Society for Mesopotamian Studies Journal 11 (2018): 15-28
  • Novák, Mirko: "Mittani Empire and the Question of Absolute Chronology: Some Archaeological Considerations." In: Manfred Bietak/Ernst Czerny (eds.): "The Synchronisation of Civilisations in the Eastern Mediterranean in the Second Millennium BC III"; Österreichische Akademie der Wissenschaften Denkschrift Band XXXVII; Wien, 2007; ISBN 978-3-7001-3527-2; pp. 389–401.
  • Starr, R. F. S. Nuzi (London 1938).
  • Thieme, Paul (1960). "The 'Aryan' Gods of the Mitanni Treaties". Journal of the American Oriental Society. 80 (4): 301–317. doi:10.2307/595878. ISSN 0003-0279. JSTOR 595878.
  • von Dassow, E.; David I Owen; Gernot Wilhelm, State and Society in the Late Bronze Age: Alalah under the Mittani Empire, Studies on the Civilization and Culture of Nuzi and the Hurrians 17, ed. David I. Owen and Gernot Wilhelm (Bethesda 2008) ISBN 9781934309148
  • von Dassow, Eva. "Alalaḫ between Mittani and Ḫatti." Asia Anteriore Antica. Journal of Ancient Near Eastern Cultures 2 (2020): 196-226
  • Weidner, "Assyrien und Hanilgalbat." Ugaritica 6 (1969)
  • Wilhelm, Gernot: The Hurrians, Aris & Philips Warminster 1989. ISBN 9780856684425

Further reading

  • Martino, Stefano de (2024). "The Mittanian Cuneiform Documents: The Interplay between Content, Language, Material, Format, and Sealing Practices". In Marilina Betrò; Michael Friedrich; Cécile Michel (eds.). The Ancient World Revisited: Material Dimensions of Written Artefacts. Berlin, Boston: De Gruyter. pp. 207–220. doi:10.1515/9783111360805-007. ISBN 978-3-11-136080-5.

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Dynasty of Larsa: Naplanum Emisum Samium Zabaia Gungunum Abisare Sumuel Nur-Adad Sin-Iddinam Sin-Eribam Sin-Iqisham Silli-Adad Warad-Sin Rim-Sin I (...) Rim-Sin II
Uruk VI dynasty: Alila-hadum Sumu-binasa Naram-Sin of Uruk Sîn-kāšid Sîn-iribam Sîn-gāmil Ilum-gamil An-am Irdanene Rîm-Anum Nabi-ilišu
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Abraham
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Yamhad
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Old Assyria

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1808–1736 BCE)
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(Non-dynastic usurpers
1735–1701 BCE)
Puzur-Sin Ashur-dugul Ashur-apla-idi Nasir-Sin Sin-namir Ipqi-Ishtar Adad-salulu Adasi

(Adaside dynasty
1700–722 BCE)
Bel-bani Libaya Sharma-Adad I Iptar-Sin Bazaya Lullaya Shu-Ninua Sharma-Adad II Erishum III Shamshi-Adad II Ishme-Dagan II Shamshi-Adad III Ashur-nirari I Puzur-Ashur III Enlil-nasir I Nur-ili Ashur-shaduni Ashur-rabi I Ashur-nadin-ahhe I Enlil-Nasir II Ashur-nirari II Ashur-bel-nisheshu Ashur-rim-nisheshu Ashur-nadin-ahhe II

First Babylonian dynasty
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(Amorites)

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Early Kassite rulers


Second Babylonian dynasty
("Sealand Dynasty")

Ilum-ma-ili Itti-ili-nibi Damqi-ilishu
Ishkibal Shushushi Gulkishar
DIŠ+U-EN Peshgaldaramesh Ayadaragalama
Akurduana Melamkurkurra Ea-gamil

Second Intermediate Period
Sixteenth
Dynasty
Abydos
Dynasty
Seventeenth
Dynasty

Fifteenth Dynasty of Egypt
("Hyksos")
Pharaoh Ahmose I slaying a Hyksos
Pharaoh Ahmose I slaying a Hyksos

Semqen 'Aper-'Anati Sakir-Har Khyan Apepi Khamudi
Mitanni
(1600–1260 BCE)
Kirta Shuttarna I Parshatatar
1531–1155 BCE
Tutankhamun
Tutankhamun
New Kingdom of Egypt
Eighteenth Dynasty of Egypt
Ahmose I Amenhotep I
Third Babylonian dynasty (Kassites)
Agum-Kakrime Burnaburiash I Kashtiliash III Ulamburiash Agum III Karaindash Kadashman-harbe I Kurigalzu I Kadashman-Enlil I Burnaburiash II Kara-hardash Nazi-Bugash Kurigalzu II Nazi-Maruttash Kadashman-Turgu Kadashman-Enlil II Kudur-Enlil Shagarakti-Shuriash Kashtiliashu IV Enlil-nadin-shumi Kadashman-Harbe II Adad-shuma-iddina Adad-shuma-usur Meli-Shipak II Marduk-apla-iddina I Zababa-shuma-iddin Enlil-nadin-ahi
Middle Elamite period

(1500–1100 BCE)
Kidinuid dynasty
Igehalkid dynasty
Untash-Napirisha

Thutmose I Thutmose II Hatshepsut Thutmose III
Amenhotep II Thutmose IV Amenhotep III Akhenaten Smenkhkare Neferneferuaten Tutankhamun Ay Horemheb Hittite Empire

Ugarit
Nineteenth Dynasty of Egypt
Ramesses I Seti I Ramesses II Merneptah Amenmesses Seti II Siptah Twosret
Elamite Empire
Shutrukid dynasty
Shutruk-Nakhunte
1155–1025 BCE Twentieth Dynasty of Egypt

Setnakhte Ramesses III Ramesses IV Ramesses V Ramesses VI Ramesses VII Ramesses VIII Ramesses IX Ramesses X Ramesses XI

Third Intermediate Period

Twenty-first Dynasty of Egypt
Smendes Amenemnisu Psusennes I Amenemope Osorkon the Elder Siamun Psusennes II

Phoenicia
Kings of Byblos
Kings of Tyre
Kings of Sidon

Kingdom of Israel
Saul
Ish-bosheth
David
Solomon
Syro-Hittite states Middle Assyria
Eriba-Adad I Ashur-uballit I Enlil-nirari Arik-den-ili Adad-nirari I Shalmaneser I Tukulti-Ninurta I Ashur-nadin-apli Ashur-nirari III Enlil-kudurri-usur Ninurta-apal-Ekur Ashur-dan I Ninurta-tukulti-Ashur Mutakkil-Nusku Ashur-resh-ishi I Tiglath-Pileser I Asharid-apal-Ekur Ashur-bel-kala Eriba-Adad II Shamshi-Adad IV Ashurnasirpal I Shalmaneser II Ashur-nirari IV Ashur-rabi II Ashur-resh-ishi II Tiglath-Pileser II Ashur-dan II
Fourth Babylonian dynasty ("Second Dynasty of Isin")
Marduk-kabit-ahheshu Itti-Marduk-balatu Ninurta-nadin-shumi Nebuchadnezzar I Enlil-nadin-apli Marduk-nadin-ahhe Marduk-shapik-zeri Adad-apla-iddina Marduk-ahhe-eriba Marduk-zer-X Nabu-shum-libur
Neo-Elamite period (1100–540 BCE)
1025–934 BCE Fifth, Sixth, Seventh, Babylonian dynasties ("Period of Chaos")
Simbar-shipak Ea-mukin-zeri Kashshu-nadin-ahi Eulmash-shakin-shumi Ninurta-kudurri-usur I Shirikti-shuqamuna Mar-biti-apla-usur Nabû-mukin-apli
911–745 BCE Twenty-second Dynasty of Egypt
Shoshenq I Osorkon I Shoshenq II Takelot I Osorkon II Shoshenq III Shoshenq IV Pami Shoshenq V Pedubast II Osorkon IV

Twenty-third Dynasty of Egypt
Harsiese A Takelot II Pedubast I Shoshenq VI Osorkon III Takelot III Rudamun Menkheperre Ini

Twenty-fourth Dynasty of Egypt
Tefnakht Bakenranef

Kingdom of Samaria

Kingdom of Judah
Neo-Assyrian Empire
Adad-nirari II Tukulti-Ninurta II Ashurnasirpal II Shalmaneser III Shamshi-Adad V Shammuramat (regent) Adad-nirari III Shalmaneser IV Ashur-Dan III Ashur-nirari V
Eight Babylonian Dynasty
Ninurta-kudurri-usur II Mar-biti-ahhe-iddina Shamash-mudammiq Nabu-shuma-ukin I Nabu-apla-iddina Marduk-zakir-shumi I Marduk-balassu-iqbi Baba-aha-iddina (five kings) Ninurta-apla-X Marduk-bel-zeri Marduk-apla-usur Eriba-Marduk Nabu-shuma-ishkun Nabonassar Nabu-nadin-zeri Nabu-shuma-ukin II Nabu-mukin-zeri
Humban-Tahrid dynasty

Urtak
Teumman
Ummanigash
Tammaritu I
Indabibi
Humban-haltash III
745–609 BCE Twenty-fifth Dynasty of Egypt
Taharqa
Taharqa
("Black Pharaohs")
Piye Shebitku Shabaka Taharqa Tanutamun
Neo-Assyrian Empire

(Sargonid dynasty)
Tiglath-Pileser Shalmaneser Marduk-apla-iddina II Sargon Sennacherib Marduk-zakir-shumi II Marduk-apla-iddina II Bel-ibni Ashur-nadin-shumi Nergal-ushezib Mushezib-Marduk Esarhaddon Ashurbanipal Ashur-etil-ilani Sinsharishkun Sin-shumu-lishir Ashur-uballit II

Assyrian conquest of Egypt Assyrian conquest of Elam
626–539 BCE Late Period
Twenty-sixth Dynasty of Egypt
Necho I Psamtik I Necho II Psamtik II Wahibre Ahmose II Psamtik III
Neo-Babylonian Empire
Nabopolassar Nebuchadnezzar II Amel-Marduk Neriglissar Labashi-Marduk Nabonidus
Median Empire
Deioces Phraortes Madyes Cyaxares Astyages
539–331 BCE Twenty-seventh Dynasty of Egypt
(First Achaemenid conquest of Egypt)
Kings of Byblos
Kings of Tyre
Kings of Sidon
Achaemenid Empire
Cyrus Cambyses Darius I Xerxes Artaxerxes I Darius II Artaxerxes II Artaxerxes III Artaxerxes IV Darius III
Twenty-eighth Dynasty of Egypt
Twenty-ninth Dynasty of Egypt
Thirtieth Dynasty of Egypt
Thirty-first Dynasty of Egypt
331–141 BCE Argead dynasty and Ptolemaic Egypt
Ptolemy I Soter Ptolemy Keraunos Ptolemy II Philadelphus Arsinoe II Ptolemy III Euergetes Berenice II Euergetis Ptolemy IV Philopator Arsinoe III Philopator Ptolemy V Epiphanes Cleopatra I Syra Ptolemy VI Philometor Ptolemy VII Neos Philopator Cleopatra II Philometor Soter Ptolemy VIII Physcon Cleopatra III Ptolemy IX Lathyros Cleopatra IV Ptolemy X Alexander Berenice III Ptolemy XI Alexander Ptolemy XII Auletes Cleopatra V Cleopatra VI Tryphaena Berenice IV Epiphanea Ptolemy XIII Ptolemy XIV Cleopatra VII Philopator Ptolemy XV Caesarion Arsinoe IV
Hellenistic Period
Seleukos I Nikator Tetradrachm from Babylon
Seleukos I Nikator Tetradrachm from Babylon
Argead dynasty: Alexander III Philip III Alexander IV
Antigonid dynasty: Antigonus I
Seleucid Empire: Seleucus I Antiochus I Antiochus II Seleucus II Seleucus III Antiochus III Seleucus IV Antiochus IV Antiochus V Demetrius I Alexander III Demetrius II Antiochus VI Dionysus Diodotus Tryphon Antiochus VII Sidetes
141–30 BCE Kingdom of Judea
Simon Thassi John Hyrcanus Aristobulus I Alexander Jannaeus Salome Alexandra Hyrcanus II Aristobulus II Antigonus II Mattathias
Alexander II Zabinas Seleucus V Philometor Antiochus VIII Grypus Antiochus IX Cyzicenus Seleucus VI Epiphanes Antiochus X Eusebes Antiochus XI Epiphanes Demetrius III Eucaerus Philip I Philadelphus Antiochus XII Dionysus Antiochus XIII Asiaticus Philip II Philoromaeus Parthian Empire
Mithridates I Phraates Hyspaosines Artabanus Mithridates II Gotarzes Mithridates III Orodes I Sinatruces Phraates III Mithridates IV Orodes II Phraates IV Tiridates II Musa Phraates V Orodes III Vonones I Artabanus II Tiridates III Artabanus II Vardanes I Gotarzes II Meherdates Vonones II Vologases I Vardanes II Pacorus II Vologases II Artabanus III Osroes I
30 BCE–116 CE Roman Empire
(Roman conquest of Egypt)
Province of Egypt
Judea Syria
116–117 CE Province of Mesopotamia under Trajan Parthamaspates of Parthia
117–224 CE Syria Palaestina Province of Mesopotamia Sinatruces II Mithridates V Vologases IV Osroes II Vologases V Vologases VI Artabanus IV
224–270 CE Sasanian Empire
Province of Asoristan
Coin of Ardashir I, Hamadan mint.
Coin of Ardashir I, Hamadan mint.
Ardashir I Shapur I Hormizd I Bahram I Bahram II Bahram III Narseh Hormizd II Adur Narseh Shapur II Ardashir II Shapur III Bahram IV Yazdegerd I Shapur IV Khosrow Bahram V Yazdegerd II Hormizd III Peroz I Balash Kavad I Jamasp Kavad I Khosrow I Hormizd IV Khosrow II Bahram VI Chobin Vistahm
270–273 CE Palmyrene Empire
Vaballathus Zenobia Antiochus
273–395 CE Roman Empire
Province of Egypt Syria Palaestina Syria Province of Mesopotamia
395–618 CE Byzantine Empire
Byzantine Egypt Palaestina Prima, Palaestina Secunda Byzantine Syria Byzantine Mesopotamia
618–628 CE (Sasanian conquest of Egypt)
Province of Egypt
Shahrbaraz Sahralanyozan Shahrbaraz
Sasanian Empire
Province of Asoristan
Khosrow II Kavad II
628–641 CE Byzantine Empire Ardashir III Shahrbaraz Khosrow III Boran Shapur-i Shahrvaraz Azarmidokht Farrukh Hormizd Hormizd VI Khosrow IV Boran Yazdegerd III Peroz III Narsieh
Byzantine Egypt Palaestina Prima, Palaestina Secunda Byzantine Syria Byzantine Mesopotamia
639–651 CE Muslim conquest of Egypt Muslim conquest of the Levant Muslim conquest of Mesopotamia and Persia
Chronology of the Neolithic period Rulers of Ancient Central Asia
  1. Rulers with names in italics are considered fictional.
  2. Hallo, W.; Simpson, W. (1971). The Ancient Near East. New York: Harcourt, Brace, Jovanovich. pp. 48–49.
  3. "Rulers of Mesopotamia". cdli.ox.ac.uk. University of Oxford, CNRS.
  4. Thomas, Ariane; Potts, Timothy (2020). Mesopotamia: Civilization Begins. Getty Publications. p. 14. ISBN 978-1-60606-649-2.
  5. Roux, Georges (1992). Ancient Iraq. Penguin Books Limited. pp. 532–534 (Chronological Tables). ISBN 978-0-14-193825-7.
  6. ^ Per Sumerian King List
  7. Unger, Merrill F. (2014). Israel and the Aramaeans of Damascus: A Study in Archaeological Illumination of Bible History. Wipf and Stock Publishers. p. 5. ISBN 978-1-62564-606-4.
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