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1 Arnhem (nl) 2018 - 1 Anatolia in the Bronze Age © Joost Blasweiler -
[email protected] Paršuhanta, Puru š handa, Bīt - Purūtaš, Parzuta, Parnašša On the way from İvriz to the Bolkardağ valley, May 2016. Abstract: This chapter is a continuation of my article: titled “ Is the city Parašhunta the same as the city Purušhanda?”( December 2017). It describes certain possibilties for the location of Para š hunta/Par š uhanda. Other toponyms of the Bronze and Iron Ages, which were mentioned in relation with Puru š handa, are described as we ll. The storehouse (É N 4 KIŠIB) of Paršuh anta and its location. The land Paršuhanta was conquered by Labarna according to the Telipinu Proclamation (ca. 1500 BCE). The city Paršuhanta was mentioned at the end of the proclamation , in one of the lists with seal(store)houses in the kingdom of Hatti. The storehouse of Paršuhanta is written in an enumeration, which hints at its location. The city Parmiya was mentioned before and mountains […….] after Paršuhanta. The use of the term “mountains [of? …...]” is remarkable, because normally the term “ URU ” was used in the lists. 2 Singer stated that the best reading list contains at least sixty storehouse cities; approximately half on the names are preserved or can reasonably be completed. Most of them are note mentioned elsewhere, but some of the more familiar names provide us with an approximate idea of the area they cover: Šukziya, Samuha, Marsita, Kus[sara] and Humra point to the northern ranges of the Anti -Taurus, Paršuhanda and the River Hulaya to the region south of Tuz Gölü, The more familiar names from the central Hittite area, the Halys Bend, are absent in this and the next list (expect perhaps Tappaspa). It is possible that the lost paragraph immediately preceding §37contained a list of places (ca. 16 paragraphs) of the central or northerner regions. In the next list §38 is list of towns with storehouses for mixed fodder. Some 13 of the srcinal 34 names are preserved. None of the names can be located with any certainty.” 1 After the three paragraphs about storehouses, Telipinu lays down the regulations for grain collections and the manner in which it should be sealed with the name of the king. The text reveals that these regulation had to counteract deceit or fraud, which was also mentioned: “The y used to suck the blood of the land. ” 2 In 1984 Itamar Singer wrote the following in an article: “the AGRIG in the Hi ttite texts”, which describes the storehouses (É NA 4 KIŠIB = literal the Seal House) in the land of Hatti. 3 Singer explains that in the early Old Kingdom period the AGRIG was a respectable official of the king, who supplied food from the storehouses, as well as small numbers of livestock, hides, and wool on behalf of the king. 4 The AGRIG was not usually described as a tax-collector; 5 he seems to have regulate the security of water and grain provisions of fortified towns. 6 In the course of time the AGRIG ’s status declined significantly. Goetze stated that on basis of the Telipinu Decree, which sets out the regulations for the sealing of grain in the royal storehouses, the AGRIGs were the designated persons in charge of these storehouses' administrations. The storehouses in question were indeed located in the respective town, which were listed there. Singer refers to Güterbock, who demonstrated, that in addition to the storehouses located in the provincial towns of the kingdom, there were also similar establishments belonging to various cities within the capital Hattusha, and these too were administrated by AGRIGs. Therefore, each reference in a text to a storehouse to an AGRIG must be examined if the storehouse is located in Hattusha or in another town of the kingdom. In particular the AGRIGs provided from their storehouses in Hattusha for the important festivals in the land of Hatti, such as the KI.LAM festival. In many Hittite texts, such as about the festivals and the so-called ” Heralds lists ”, the AGRIG s’ towns are mentioned. In his article, Singer comprehensively analyzed the geographical scope of the system of AGRIG town in his article. He emphasis the fragmentary and compilatory nature of the evidence, which considerably restricts the results of the analysis. Another restriction is the state of 1 Itamar Singer 1984, The AGRIG in the Hittite Texts, 103. He referred to the article of A. Archi, OR Ant 12 (1973), 103,104,215. 2 Singer 1984:104-105. Telipinu wrote: ”In the future, he who becomes king after me, seal the grai[ns]with) your name. Behold , the keepers of the storehouses will leave you and the will tell you this: there is no……”(a ll kind of misleading chats). 3 Hans G. Güterbock 1961 JNES 20, 85 -97. 4 URU DIDLI.HI.A É NA4 KISIB imiul[as], imul- = fodder of horses (Singer 1984:104). 5 Singer 1984:112. 6 Singer 1984:103. 3 research about Hittite historical-geography. Nevertheless some of the results of his analysis thirty years ago are still useful to locate Paršuhanta. He stated that it becomes immediately evident that a large majority of the toponyms belongs to the innermost core of the kingdom, i.e. the Kizilirmak Basin. Among the centrally governed provinces of the kingdom, the one best represented on the list is the Hatti land - apparently with a good coverage- including places in the far north and the east. Many places in the Upper Land are mentioned (Singer 1984:125) and the Lowerland is represented by some of its major cities: Nenašša, Tawanuwa , and Hupišna. The land Kizzuwatna and other borderlands (Pala -Tum anna, Kaššiya and Isuwa) are not included in the system of AGRIG towns. The Telipinu texts mentioned the land Zallara by referring to a seal/store house, which was situated south of the plateau of the Lowerland, probably in the Göksu valley according to Forlanini. 7 Paršuhanda was also situated near the lands Lusna and Ussa. In the Telipinu text, the order (?) of the conquered land is Hupišna, Tuwanuwa, Nenašša, Landa, Zallara, Paršuhanta, Lusna . If the land Par š uhanta - like Zallara- was located south of the Taurus then we have to place it west of Kizzuwadna, or alternatively in or west of the Göksu valley. The name of the ancient city/ land Parha (classical Perge) is tempting, but there is no evidence to suggest a relation with Paršuhanda/Parašhanda. Is it perhaps more likely to place the land Paršuhanta in the Lowerland itself? In Hittite texts Paršuhanda was often mentioned near the land U šš a. 7 Massimo Forlanini 2013, How to infer ancient roads, Kaskal 10, 26. Lusna Zallara ? ? Parš uhanda ? Ussa ? 4 Options for the location of the country Paršuhanda. Map of Central Anatolia when Hattusili I became king of Kussara and the Land of Hatti ca. 1650 BCE. We have to remember that, according to the Proclamation of king Telipinu, Paršuhanta had a royal seal house. T he city Paršuhanda must therefore have been a strategically important city in Telipinu’s kingdom. 8 Therefore it could not have been situated at Acemhöyük (= city Purušhanda) , which was a total ruin in that period. There were also such seal houses in Ikkuwaniya (area of Konya), Hurutta (near U šš a) 9 , and in Hulaya river land, which shows that Parš uhanda was not located in these areas. And Parš uhanda was mentioned after the seal house of Ula šš a and between the seal 8 The cities of the seal houses: URU DIDLI.HIA SA É MES.NA 4 KISIB – Telipinu text § 37 17. 9 Telipinu text § 37 28- 30. Zallara U šš a ? Purušhanda vazal kingdom Lusna Nena šš a Prince Pimpira ? Par š u-handa ? Zalpuwa Ka š ka Tribes Kussara Hurma Pala Hatti Landa Hupi š na Hattusha Rebellious Sanahuita Šugziya prince Ammuna Tuwanuwa ? Paršuhanda ? Parha Ikkuwaniya ?Hurruta? . possible LBA occupation, + possible LBA or MBA occupation , ---- Lands of Labarna I or Hattusili I, ----- a royal seal/store house city . ------ Options Par š uhanda 5 houses of Parminiya and the one of the Mountains (of ?). Muwattalli’s “Prayer to the Assembly of gods” (CTH381) mentions t he Stormgod of Paršuhanda, therefore Paršuhanda was in the 13 th century BCE an important cultic place of the kingdom of Hattusa. The S tormgod of Paršuhanda was decsribed in relation to a cultic place of the Watergod. Its position in the prayer of Muwattaili shows a location in the Lowerland, the new homeland of king Muwattalli II. The city Par š uhanda was also written as Para š handa. Hunter and Haas state that there were cultic centeres of the local Luwian stormgod of pihas (the shining/ lighting) at Tunna, Hissashapa, Par š a and Tarhuntassa. 10 Haas states that the Stormgod of Paršuhanta is connected with the deities of Ušš a. 11 Map: I drewn the contour lines of the lands of Labarnas sons and his sons-in-law, as well the contour lines of the lands of the (adoptive) brothers of Hattusili I, on a map of Central Anatolia. And I also added the locations of the important Late Bronze Age archaeological sites on this map. 12 The historical situation at the beginning of the reign of Hattusili I is also illustrated, such as the rebellious kingdom Sanahuita and the land Zalpuwa. The latter was, according to the Zalpa Myth, added to the kingdom of Hattusili and related with Hattusha. During that time, Ammuna, the brother of Hattusili was ruler (Son) of Šugziya in the Upperland, and Pimprit (Pimpira) was ruler of the kingdom of Nenašša. A ruler of Purušhanda and a city Purušhanda is described during the reign of Hattusili I while the sons of Labarna ruled six conquered countries in the Lowerland, i.e. there was a separa te (vassal) kingdom Purušhanda in that period. The “Son (Man) of Purušhanda” was probably married with an important daughter of Labarna I and Hattusili’s aunt , the Tawananna. She was called the “Daughter of the House of the Queen , ” 13 which was according to Richard Beal a tittle. Beal stated th at the title means something like the “eldest daughter” or “heiress . ” 14 I support his statement; in my opinion we have to expect that she was the heiress of the Tawananna. 15 Hattusili was the son of the rebellious Pawahtelmah who was made king in Sanahuita by the sons of the grandfather. In order to advance the end of the violent conflict inside the royal clan, the grandfather of Hattusili and his successor Labarna probably decided that Hattusili and not the husband of this daughter of the Tawananna and Labarna would become the heir. The text - “ the ruler of Purušhanda started to sow seeds of hatred. They recognize [……….. ?] (but) they did not (accept) the king and Hattusa. “ - tells us that the Son of Purušhanda no longer accept domination by the kingdom of Hatti. 16 Therefore it appears that there was still a (vassal) kingdom 10 Manfred Hutter 2003:223 and Volkert Haas GHR 1992:326 11 Volkert Haas 1994, GHR, 778 note 60: Die Gottheiten von U šš a sind nach KUB 6.45 Vs. II 38-40 der Wettergott von U šš a, der Wettergott von Paršuhunta, der Berggott Huwatnuwanta, de Fluss Genius Hulaya, de männliche und weiblichen Gottheiten sowie die „Berge und Flüsse vom Unteren Land.“ 12 Information from the map of Alvise Matessi and Bianca Maria Tomassini Pieri 2017, South-Central: Archaeology, Hittite Landscape and Geography,104. 13 Richard Beal 2003, The Predecessors of Hattusili I, Fs. Harry A. Hoffner Jr., 30. 14 Ibidem Richard Beal 2003:30. 15 Joost Blasweiler, The Tawananna and the royal succession, paper 10 th Hittitology Congress in Chicago August 2017, page 19 16 Dissertation Oǧuz Soysal page 91: KBo III 28, II.
