Runtiya

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Runtiya, rock relief on Karasu

Runtiya is the Luwian god of the wilderness who had a closer association with deer. He is one of the main Luwian deities.

Surname

The name was written in cuneiform Luwian of the Bronze Age with d LAMMA -ya , which can be read as * Runtiya or * Kruntiya; mostly, however, d LAMMA is rendered neutrally as “guardian god”. In the hieroglyphic Luwian of the Iron Age he was called Runtiya and his name was usually written with the image of a deer or antlers as (DEUS) CERVUS ("God deer").

The name is believed to be an extension of a word for horn or antler, but any suggested etymologies are problematic. The question of the relationship between Runtiya and Kurunta is also discussed . Some of the researchers assume that both gods are identical and that * Krunti (ya) - is the older Luwian form of the name, others postulate a Uranatolian deity from which the Luwian Runtiya and the Hittite Kurunta developed.

Runtiya is often mentioned in personal names, the oldest evidence comes from the 18th century BC. BC, in Kültepe , where one man was called Ruwa (n) tia and another was called Ru (n) tia. The most recent names are Hellenized personal names from Cilicia : Rondas (Ρωνδας), Rozarmas (Ρωζαρμας; luw. * Runt-zalma- "Runtiya is protection") and Rondbies (Ρωνδβιης; luw. Runt (a) -piya- "Runta-Gabe" ).

function

During the Bronze Age he was considered a protective deity and he was considered the son of the sun god Tiwaz and the goddess Kamrušipa . His companion was "Mrs. Ala ". These and the patron god were invoked along with mountains and rivers, including the ḪUR.SAG Šarpa (ev. Arısama Dağı near Emirgazi ). His nickname šarlaimi ("exalted") was also the name of a mountain god. In the Neo-Hittite period , Runtiya and Ala-Kubaba shared a sanctuary at Ancoz .

Flurgott

Runtiya was closely associated with the deer and its Iron Age surnames Imralli and Imrassi ("the corridor") attest to its relationship with the wilderness. According to Iron Age evidence, he received gazelle sacrifices and gifted the sacrifice with game.

Also in the Bronze Age deities are named who contain the Luwian word in (ma) ra- ("field, corridor"). In the cult of the Hittite city of Ḫubišna, the deity d Imralli is named immediately before d LAMMA šarlaimi and in the cult of the city of Ištanuwa , d Immaršia is listed immediately after the “great patron god” ( d LAMMA GAL). Another Luwian deity was d Immarni .

Perhaps the Carian god Imbramos or Imbrasos (Ἴμβρασος), who, according to Stephanos of Byzantium , was equated with Hermes , belongs to this group of gods.

In the Luwian - Phoenician bilingual Karatepe , Runtiya is equated with Rašap ( ršp ṣprm "Rašap the goats" or "Rašap the birds").

presentation

According to a Hittite description of a statuette of the patron god, he was a man standing on a stag with a bow in his right hand and an eagle and rabbit in his left. Iron Age depictions of the runtiya, like the one in Karasu , show this beardless god standing on a stag, with pointed cap and shouldered bow.

Living on in antiquity

It is generally assumed that Runtiya lived on in the Hermes cult at Korykos in Rough Cilicia, especially since the priestly lists of the shrine at the Koryk grottoes often show the name element Ron (nd) -.

See also

Individual evidence

  1. ↑ Ilya Yakubovich: Sociolinguistics of the Luvian Language. Dissertation, Chicago 2008, p. 269 f. ( PDF; 2.2 MB ).
  2. ^ Philo Hendrik Jan Houwink Ten Cate: The Luwian Population Groups of Lycia and Cilicia Aspera During the Hellenistic Period . EJ Brill, Leiden 1961, pp. 128-131.
  3. ^ Wolfgang Fauth: Gnomon. 46, 1974, p. 689.
  4. ^ Philo Hendrik Jan Houwink Ten Cate: The Luwian Population Groups of Lycia and Cilicia Aspera During the Hellenistic Period . EJ Brill, Leiden 1961, pp. 211ff.

literature