Comparative Notes on Hurro-Urartian, Northern Caucasian

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horses is first attested in the Old Hittite inscription of king Anitta. 145 The outstanding role of the horse as a primary domestic animal and terms connected to its training are well documented in the old version of the Hittite laws. 146 Although it is not clear to what extent Hurrian cultural influence could be found at this early stage in Asia Minor, in the next period horse-training in the Hittite Empire was apparently at least in part influenced by the Hurrian-Aryan Mesopotamian tradition of Mitanni. The Hittite hippological texts of this time are composed by Mitannians using Mesopotamian Aryan and Hurrian (also Luwian) technical terms. 147 In the light of the Mozan/Urkesh discoveries it seems possible that this Mitannian tradition was not determined only by Aryan influence but might also to some extent continue older Hurrian customs, since the Urkesh period precedes this Hurrian-Aryan symbiosis of the second millenium B.C. However, linguistic data suggest earlier contact between Hurrian (and/or possibly Northern-Caucasian) and Indo-European in this particular branch of activity. The Hurrian name for “horse” is of utmost importance for this problem as well as for the whole question of Indo-European origins and migrations insofar as it is related to the domestication and use of horses. 148 The name was deduced by Otten from a fragmentary Hurrian-Luwian-Hittite bilingual text belonging to the hippological cycle. After a short Hittite introduction a Hurrian passage mentioning horses (iÍ-Íi-ya-na-a- Ía) is introduced, followed by a Hittite translation of a corresponding Luwian fragment 145 HroznY 1929; Neu 1974; Starke 1995, 121, 124, n.244. 146 Gamkrelidze and Ivanov, ib.; Starke 1995, 125. The specific character of sexual laws concerning horses (cf. Puhvel 1987, 167) may not be only a trace of ancient ritual customs but may also point to a symbiosis possibly characteristic of an early stage of primitive domestication of horses (see below on the Indo-European verb with the meaning “to rape, to domesticate”); cf. also the role of the ass, a sexual object as seen in the old Hittite Zalpa story and reconstructed by Freidenberg for different ancient cultures (cf. Ivanov 1997, xii). 147 Kammenhuber 1961. On the relationship between native Hittite, Luwian, Hurrian and Aryan traditions in connection to hippology, see Starke 1995. The habit of praising good Urartian trainers of horses is still evident in the remark in Sargon II’s tablet about an area of Urartu (Subi) famous for just this ability of its inhabitants, Diakonoff 1951, 167; cf . Arutiunian 1964. 148 Hänsel and Zimmer 1994.
where horses are designated by a Sumerian logogram (KUB XXIX 44 + 48 + 55 + K Bo VIII 50 = CTH 285, 1 Vs. I 149 ): 4 I.NA É I (= iÍ- for iÍmeriyaÍ? 150 ) -kán an-da-an [...] 5 Íi-pa-an-taß-ßi nu D Pí-ri-i[n-ka]r [ D I TAR] 6 ßal-zi-iß-ßi nu ßur-li-l[i ki-iÍ-Ía-an] 7 iÍ-Íi-ya-na-a-Ía pa-a-a[ß-ri-e-e? 151 ] 8 D Pí-ri-in-kar D I T[AR ________________________________________________________ 9 lu-ú-i-li-ma-at ki-i[Í-Ía-an] 10 A.NA AN E.KUR.RA HI.A an-da aÍ-Í[u-li] 11 ar-du-ma-at In the house of the coachmen [...? 152 ] = in the stable 153 I am delivering a prayer accompanied by sacrifices. And I am addressing Pir[inka]r (and) [(Hurrian) Ishtar (= Shaushka)]. And I am [speaking in] Hurrian [in the following way]: “Pirinkar (and) (Hurrian) Isht[ar] (= Shaushka)! [make] the horses prosp[erous!]” And in Luwian I [am speaking] in the follow[ing way]: “for the prosperi[ty] of the horses apply yourselves!” The interpretation of the divine name Pirinkir (which is also connected to horses and to the stable in the festival CTH 644 154 and is considered to be a Pferdegottheit 155 ) 149 Otten 1953b , 13; 1953a, 24-29; Rosenkranz 1952, 3-4; Kammenhuber 1961, 150-151; Starke 1985, 370- 371. The text presents a later copy of the original dating from around the XIV century B.C. On the interrelationship of Hurrian and Luwian elements with respect to this text, see Starke 1995, 123 and n.252. 150 LÚ According to a suggestion by Rüster and Neu 1989, 162, the cuneiform sign for I “charioteer, coachman” probably stands for the first syllable iÍ of a Hittite metonymic Genitive LÚiÍmeriyaÍ “man of the bridle, a palace official” (on the meaning and suggested Indo-European etymologies, see Puhvel 1984, 429; Gamkrelidze and Ivanov 1984/1995, 626; Melchert 1994, 155). 151 A damaged continuation of the Hurrian stem [fahr-] “good” should contain one of its derivatives, cf. for those forms which appear in the texts: Laroche 1980, 292-293; Neu 1996, 66, 252, 434. 152 A lacuna may be absent, Kammenhuber, ib. 153 Cf. Urartian É (?)Íur-i[Í](?)-hi for which the meaning “house belonging to Íur-i” = “stable” has been suggested, Melikishvili 1960, 206 (with references), a Karmir-Blur inscription on the harness N 118a. The unclear character of the form and meaning of the Urartian word makes any comparison to Proto- Northern Caucasian * ? xwi1 ´rî “bridle” too tenuous. 154 The horses seem to be the central symbol of the festival: KUB XXIX 56 + K Bo VIII 54; 83 + K Bo X 44 + K Bo XXXIV 172 + V Bo T 128 + KUB LI 14 + KUB LIV 43, cf. Kammenhuber, ib., 40-41, n.4; Haas 1994, 416, n.36. 155 Haas 1994, 415-416.
Page 1 and 2: Comparative <stron
Page 3 and 4: The excavations in Mozan (ancient U
Page 5 and 6: DINGIR “gods” is attested. It p
Page 7 and 8: The following phonemic processes sh
Page 9 and 10: a-ri “the right sinew = the right
Page 11 and 12: AP RU(M) “to send” (in the bili
Page 13 and 14: this god and eaten by the whole fam
Page 15 and 16: As discovered by Laroche, according
Page 17 and 18: elated to the participle. 95 The id
Page 19 and 20: A probable connection to Latin puer
Page 21 and 22: have drawn your chief strength from
Page 23 and 24: area seems to be connected to the L
Page 25: domesticated in this large area, ac
Page 29 and 30: Minor: in YazIlIkaya Pirinkir belon
Page 31 and 32: Hittite translation uses the verbal
Page 33 and 34: in this Southern area. Among the fo
Page 35 and 36: dialects including Luwian (the Hitt
Page 37 and 38: dialect of Ormuri yâspa “mare”
Page 39 and 40: III. (Southern) Anatolian. Luwian-L
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Page 43 and 44: The etymology of the old name for t
Page 45 and 46: aÍvíenis “work horse” 244 ).
Page 47 and 48: chronology of the satPm dialects 25
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Page 57 and 58: this identification is possible it
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Page 63 and 64: Armenian form arcui “eagle” (di
Page 65 and 66: one 319 , might have been one of th
Page 67 and 68: Northern Caucasian, which is close
Page 69 and 70: in the early Indo-European migratio
Page 71 and 72: Khwarazmian cxr “wheel”, Sogdia
Page 73 and 74: horse during the training” 349 ,
Page 75 and 76: particularly the Old Indian dialect
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well. Northeastern Caucasian (parti
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...desiring to revolve hither the u
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correspondence to Old Indian Vedic
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also to a certain satPm dialect (pr
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traditional folk epics)” < *bâr-
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of terms throws light on the chrono
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XXX III 106 21). 405 In a damaged p
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Vs. I 1). Two other similar verbal
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Northern Anatolian with Tocharian (
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Andreev, M. S., and E. M. PeÍÇere
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Boretzky, N. and B. Igla. 1994. Wö
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East: Ethnocultural connections]. V
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Gordeziani, R. V. 1980. Etrusskij i
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Huld, M. E. 1984. Basic Albanian Et
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König, F. W. 1965-1977. Die elamis
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Lukonin, V. G. 1987. Drevnij i rann
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----------. 1974. Etymological Voca
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----------. 1992. Wagon, Chariot an
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----------. 1990. Untersuchung zur
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----------. 1976. Le tokharien conf
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Comparative Notes on Hurro-Urartian, Northern Caucasian

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