Alalu
Alalu | |
---|---|
Primordial god | |
Other names | Alala, Alal |
Affiliation | Hurrian primeval deities |
Major cult center | Emar |
Personal information | |
Spouse |
|
Children |
Alalu or Alala was a primordial figure in Mesopotamian and Hurrian mythology. He is also known from documents from Emar, where he was known as Alal. While his role was not identical in these three contexts, it is agreed that all three versions share the same origin. Hurrian Alalu, who plays the role of the oldest king of gods in the Kumarbi Cycle, is the best known, and is commonly discussed in scholarship focused on comparative mythology but it is agreed Mesopotamian Alala represents the oldest tradition regarding this being. However, the precise etymology of his name is unknown, and likely neither Sumerian nor Semitic. Both Hurrian and Mesopotamian sources attest an association between him and Anu, but its nature varies between cultures.
Mesopotamian sources
The origin of the name Alala is not known, and in scholarship it is tentatively grouped with other
Alala is known from the so-called Theogony of Anu, a name
A late text equates Alala with two other primordial figures, Enmesharra and Lugaldukuga.[7] Lugaldukuga was regarded as the father or grandfather of Enlil in some traditions,[7] while Enmesharra was a god listed alongside his ancestors but usually not explicitly identified as one of them.[8] A tradition in which he was Enlil's paternal uncle is also known.[9]
A mention of Alala "coming down to the land" in the distant past "before creation" is known from a brief mythological introduction to a late
Hurrian and Hittite sources
It is agreed that the
Mythology
Alalu is mentioned in the proem of the first part of the
While it is sometimes assumed that Alalu was the father of Anu, similar to his Mesopotamian counterpart,
Alalu's pair among the primeval deities, who usually appear in fixed groups of two or three, was Amizzadu,[18] also spelled Amezzadu.[25] Mary R. Bachvarova identifies this deity as his wife.[27] She is mentioned alongside an unknown deity in the role of parents of another, also unidentified, figure in the Song of Emergence, followed by the parents of Ishara.[25] According to Mary R. Bachvarova, she's also mentioned in an unknown context by Kumarbi in the Song of Ḫedammu right after he calls himself the son of Alalu.[27] Volkert Haas suggests that Amezzadu and Belili might have been considered analogous to each other.[29] However, Gernot Wilhelm argues that Amizzadu was male, like all other Hurrian primeval deities who did not originate in Mesopotamia.[30]
Comparative scholarship
Scholars have pointed out the similarities between the Hurrian myth about kingship in Heaven and the succession of Greek gods in Hesiod's Theogony.[31] However, an equivalent of Alalu, a primordial king reigning before the sky god, is absent from Greek mythology.[32]
A similar theogony, compared with the Hurrian myth as early as in 1955, was also described by
Emariote sources
Alalu was worshiped in
Festivals
Alal consistently appears in the eighth position in offering lists from the local zukru festival.
Alal is also attested in the kissu festival of Dagan.[50] Four offering tables were set during it, with two meant for Dagan, Ishara and dNIN.URTA, and two for underworld deities, Alal and Amaza.[51] They are described in this context as "the gods below".[52]
References
- ^ a b Rubio 2010, p. 39.
- ^ a b Lambert 2013, p. 417.
- ^ a b Wiggermann 1992, p. 156.
- ^ Lambert 2013, p. 418.
- ^ a b Lambert 2013, p. 448.
- ^ a b c d e Lambert 2013, p. 425.
- ^ a b Lambert 2013, p. 302.
- ^ Lambert 2013, p. 406.
- ^ Lambert 2013, p. 284.
- ^ Lambert 2013, p. 399.
- ^ Lambert 2013, pp. 424–425.
- ^ Haas 1994, p. 83.
- ^ Archi 2009, p. 211.
- ^ Litke 1998, pp. 22–23.
- ^ Taracha 2009, p. 126.
- ^ Taracha 2009, pp. 125–126.
- ^ Wilhelm 2014, pp. 346–347.
- ^ a b c d e Archi 1990, p. 120.
- ^ Archi 1990, p. 116.
- ^ Archi 1990, p. 118.
- ^ Beckman 2011, p. 27.
- ^ Lambert 2013, p. 423.
- ^ Metcalf 2021, pp. 154–157.
- ^ a b Metcalf 2021, p. 155.
- ^ a b c d Beckman 2011, p. 26.
- ^ a b c Bachvarova 2013, p. 155.
- ^ a b c Bachvarova 2013, p. 159.
- ^ Polvani 2008, p. 619.
- ^ a b c Haas 1994, p. 110.
- ^ Wilhelm 2014, p. 346.
- ^ Bachvarova 2013, p. 154.
- ^ Metcalf 2021, p. 168.
- ^ Pope 1955, p. 56.
- ^ Pope 1955, p. 57.
- ^ Belayche 2011, pp. 139–140.
- ^ Thames 2020, pp. 173–174.
- ^ Fleming 1992, p. 171.
- ^ a b c Thames 2020, p. 121.
- ^ Fleming 1992, p. 205.
- ^ Fleming 2000, p. 59.
- ^ Fleming 2000, p. 177.
- ^ Fleming 2000, p. 188.
- ^ Fleming 2000, p. 287.
- ^ Beckman 2002, p. 50.
- ^ Fleming 2000, p. 23.
- ^ a b Thames 2020, p. 166.
- ^ Thames 2020, p. 172.
- ^ Thames 2020, p. 167.
- ^ Thames 2020, p. 174.
- ^ Fleming 1992, p. 74.
- ^ Fleming 1992, p. 125.
- ^ Fleming 2000, p. 195.
Bibliography
- Archi, Alfonso (1990). "The Names of the Primeval Gods". Orientalia. 59 (2). GBPress - Gregorian Biblical Press: 114–129. JSTOR 43075881. Retrieved 2022-03-22.
- Archi, Alfonso (2009). "Orality, Direct Speech and the Kumarbi Cycle". Altorientalische Forschungen. 36 (2). De Gruyter. ISSN 0232-8461.
- Bachvarova, Mary R. (2013). "The Hurro-Hittite Kumarbi Cycle". Gods, heroes, and monsters: a sourcebook of Greek, Roman, and Near Eastern myths. New York: Oxford University Press. OCLC 967417697.
- Beckman, Gary (2002). "The Pantheon of Emar". Silva Anatolica: Anatolian studies presented to Maciej Popko on the occasion of his 65th birthday. Warsaw: Agade. OCLC 51004996.
- Beckman, Gary (2011). "Primordial Obstetrics. "The Song of Emergence" (CTH 344)". Hethitische Literatur: Überlieferungsprozesse, Textstrukturen, Ausdrucksformen und Nachwirken: Akten des Symposiums vom 18. bis 20. Februar 2010 in Bonn. Münster: Ugarit-Verlag. OCLC 768810899.
- Belayche, Nicole (2011). "Hypsistos. A Way of Exalting the Gods in Graeco–Roman Polytheism". The religious history of the Roman Empire: pagans, Jews, and Christians. Oxford, New York: Oxford University Press. OCLC 687700601.
- Fleming, Daniel E. (1992). The installation of Baal's high priestess at Emar: a window on ancient Syrian religion. Atlanta: Scholars Press. OCLC 645829438. Retrieved 2023-07-05.
- Fleming, Daniel E. (2000). Time at Emar: The Cultic Calendar and the Rituals from the Diviner's Archive. Mesopotamian civilizations. Pennsylvania State University Press. ISBN 978-1-57506-044-6. Retrieved 2023-07-05.
- Haas, Volkert (1994). Geschichte der hethitischen Religion. Handbook of Oriental Studies. Section 1: The Near and Middle East (in German). Brill. ISBN 978-90-04-29394-6. Retrieved 2023-07-05.
- Lambert, Wilfred G. (2013). Babylonian creation myths. Winona Lake, Indiana: Eisenbrauns. OCLC 861537250.
- Litke, Richard L. (1998). A reconstruction of the Assyro-Babylonian god lists, AN:dA-nu-um and AN:Anu šá Ameli (PDF). New Haven: Yale Babylonian Collection. OCLC 470337605.
- Metcalf, Christopher (2021). "Tales of Kings and Cup-Bearers in History and Myth". Gods and Mortals in Early Greek and Near Eastern Mythology. Cambridge University Press. .
- Pope, Marvin (1955). El in the Ugaritic texts. Leiden: Brill. OCLC 988215802.
- Polvani, Anna Maria (2008). "The god Eltara and the Theogony" (PDF). Studi micenei ed egeo-anatolici. 50 (1): 617–624. ISSN 1126-6651. Retrieved 2023-07-05.
- Rubio, Gonzalo (2010). "READING SUMERIAN NAMES, I: ENSUHKEŠDANNA AND BABA". Journal of Cuneiform Studies. 62. American Schools of Oriental Research: 29–43. JSTOR 41103869. Retrieved 2021-08-04.
- Taracha, Piotr (2009). Religions of Second Millennium Anatolia. Harrassowitz. ISBN 978-3447058858.
- Thames, John Tracy (2020). The politics of ritual change: the Zukru festival in the political history of late Bronze Age Emar. Leiden: Brill. OCLC 1157679792.
- Wiggermann, Frans A. M. (1992). Mesopotamian protective spirits: the ritual texts. Groningen: STYX & PP Publications. OCLC 27914917.
- Wilhelm, Gernot (2014), "Unterwelt, Unterweltsgottheiten C. In Anatolien", Reallexikon der Assyriologie (in German), retrieved 2023-07-05