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The
Schimmel silver rhyton depicts an offering scene to two deities, one standing on a stag holding an eagle and a curved staff, and the other one sitting behind holding a bird and a cup. It could be a single deity that was depicted twice, or two separate deities. Archi proposes that the female deity
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His sacred animal is the stag. Although the stag was not the symbol for all
Hittite tutelary deities, it was also not exclusive to Kurunta. He is commonly depicted standing on a stag, and Hittite texts identify the god standing on the stag as the god of the countryside. Depictions of a god standing
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Since the beginning, the cult of the stag god was under
Hittite royal authority, who defined his territory through campaigns and hunts. Innara also accompanied the Hittite king on campaigns. The cult of Kurunta became important for the Hittite state cult during the reign of Tudhaliya IV. Several
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Kurunta is a tutelary deity, as seen from the usage of the sign KAL which corresponds to LAMMA. However, there are still differences between the
Hittite KAL deities and the Mesopotamian LAMMA deities, such as that KAL and LAMMA have different meanings, and Archi adds that unlike the Mesopotamian
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times. Other depictions have the god holding a hare instead of an eagle. In
Yazilikaya, a tutelary god of nature (likely Kurunta as the god is accompanied by the antler sign) is depicted with only a crook. There are also parallels with Kurunta following behind a storm god, as seen in a sea of
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hieroglyphic inscriptions in various locations states that
Tudhaliya established cultic monuments to the god. Collins believes that the interest Tudhaliya displays for the stag god is due to his vulnerable royal position (his father,
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There are also depictions of
Kurunta holding a bow and arrows, which outside of due to him being a tutelary god also connects him to hunting. The hunting aspect was also emphasized by Tudhaliya IV.
189:) and as such, sought to secure as much divine support as possible. A late Hittite text describes all the activities and manifestations of the king as being under the protection of Kurunta.
55:(drinking vessel) in the shape of a deer with an engraving of god Kurunta. Silver with gold inlays. Hittite kingdom, Imperial era. Central Anatolia (now Turkey). 1400-1200 BC. New York,
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Kurunta was attested as Runti(ya) in the first millennium BC, although there is a possibility that the loss of the initial syllable may have occurred during the time of the
215:(from the Kumarbi Cycle) is Kurunta, or at least a variation of the god. Haas argues that the act of cutting up the god in the end symbolizes cutting up a hunted animal.
543:
Collins, Billie Jean (31 December 2010). "Hero, Field Master, King: Animal
Mastery in Hittite Texts and Iconography". In Counts, Derek B.; Arnold, Bettina (eds.).
105:, or as KAL in Hittite cuneiform. As KAL has to be read as LAMMA following Assyriological tradition, many times it is directly transliterated as LAMMA instead.
165:, (DEUS)CERVUS could be used to represent both Innara and Kurunta, possibly indicating that Innara and Kurunta stopped being viewed as separate.
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behind the one standing on the stag represents not the wife of Innara/Kurunta as commonly suggested, but his daughter instead.
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Theophoric names of
Kurunta were attested in Greece, especially Cicilia and Pesidia until the Hellenistic period.
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CERVUS was also used to denote gods of similar character to
Kurunta, such as Karhuha, the main male deity of
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Although the Mesopotamian LAMMA deities are not always female
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Haas seems to believe that the LAMMA deity mentioned in the
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LAMMA the Hittite KAL deities were always considered male.
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on a stag and holding an eagle were already known during
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528:"How a God of Nature became a Tutelary God of the King"
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93:stag god and a tutelary god of the countryside..
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556:"Lamma/Lamassu A. I. Mesopotamien. Philologisch"
595:Religionen des Alten Orients: Hethiter und Iran
592:Haas, Volkert; Koch, Heidemarie (18 May 2011).
554:Foxvog, D.; Heimpel, W.; Kilmer, A.D. (1983).
546:The Master of Animals in Old World Iconography
192:Kurunta may have been the stag god honored in
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153:KAL in Hittite contexts is usually read as
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110:Hittite New Kingdom/Empire period
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571:Haas, Volkert (1 October 1994).
549:. Archaeolingua. pp. 59–74.
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630:Taracha, Piotr (1 April 2009).
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149:Association with other deities
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619:Reallexicon der Assyriologie
615:"Lamma/Lamassu C. Anatolien"
560:Reallexikon der Assyriologie
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526:Archi, Alphonso (2019).
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613:Laroche, E. (1983).
577:(in German). BRILL.
509:Haas & Koch 2011
497:Haas & Koch 2011
485:Haas & Koch 2011
103:Hieroglyphic Luwian
57:Metropolitan Museum
134:and a relief from
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665:Hittite mythology
605:978-3-647-51695-0
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187:Urhi-Teshub
132:Mursili III
87:Kurunti(ya)
16:Hittite god
654:Categories
625:: 455–459.
566:: 446–453.
519:References
461:Archi 2019
446:Archi 2019
434:Archi 2019
330:Archi 2019
284:Archi 2019
272:Archi 2019
170:Carchemish
410:Haas 1994
383:Haas 1994
256:Citations
207:Mythology
538:: 49–63.
219:See also
225:Runtiya
198:Karhuha
194:Malatya
176:Worship
91:Hittite
89:is the
68:Hittite
64:Kurunta
59:of Art.
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602:
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230:Innara
155:Innara
136:Aleppo
53:Rhyton
236:Notes
159:Inara
85:) or
82:LAMMA
636:ISBN
600:ISBN
579:ISBN
97:Name
73:𒀭𒆗
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