Английская Википедия:Dadmiš
Шаблон:Short description Шаблон:Infobox deity Dadmiš (Шаблон:Lang-uga, ddmšШаблон:Sfn) or Tadmiš (dta-ad-mi-iš)Шаблон:Sfn was a goddess worshipped in Ugarit. She is attested in texts written both in Ugaritic and in Hurrian. Her origin and functions remain unknown.
Identification
The earliest researchers did not yet recognize Dadmiš as a separate deity, and her name was considered to be an epithet of Resheph, ršp ddm.Шаблон:Sfn Due to the trend in early scholarship to look for Greek explanations for terms present in Ugaritic texts it was assumed that this alleged deity was analogous to Apollo Didymaeus, similar to how the name Niqmaddu (nqmd, "Hadad the avenger") was misinterpreted as Nikomedes and the place name Yman, referring to an area near the kingdom of Amurru known also from Assyrian and Hebrew sources, as Ionia.Шаблон:Sfn The correct reading of the name, Dadmiš, was first proposed as early as 1932 by Bedřich Hrozný (who was also responsible for identifying the names of many Hurrian deities, for example Nupatik and Kumarbi, in Ugaritic texts), and eventually became the consensus.Шаблон:Sfn
The later discovery of a trilingual god list with Sumerian, Hurrian and Ugaritic columns made it possible to establish not only that Dadmiš was not an epithet, but a separate deity, but also that she was female, unlike Resheph.Шаблон:Sfn Sporadic references to Dadmiš as a male deity can nonetheless be found in later literature, for example Volkert Haas referred to her as "der (...) Gott Dadmiš" in a brief description of the religion of Ugarit,Шаблон:Sfn while Aaron Tugendhaft labels her as "the Hurrian god Tatmiš."Шаблон:Sfn
The spelling of her name differs slightly between the alphabetic texts (ddmš) and the standard syllabic cuneiform ones (dta-ad-mi-iš), and as a result two forms of the name are used in modern publications, Dadmiš and Tadmiš.Шаблон:Sfn Michael C. Astour argued that the syllabic spelling reflected Hurrian phonetics.Шаблон:Sfn
Origin
The origin of Dadmiš is uncertain.Шаблон:Sfn Emmanuel Laroche in an early study assumed that Dadmiš was a Syrian goddess in origin.Шаблон:Sfn The derivation of her name from the Akkadian word dadmū, "dwellings," has been tentatively proposed by Jean Nougayrol, and was subsequently accepted by Michael C. Astour,Шаблон:Sfn who suggested that she was originally the city goddess of Dadmuš, a settlement located in the "Transtigridian" area with an etymologically related name.Шаблон:Sfn However, Marco Bonechi points out that in Ugarit the cognate term dadmum most likely was used in the sense known from letters from Mari, where it appears to function as an Amorite name of the kingdom of Aleppo.Шаблон:Sfn He points out that Ugaritic texts also contain the term ddm, which might refer to inhabitants of the countryside surrounding ancient Aleppo ("Dadmians"), and to the "gods of da-ad-me-ma," who have been tentatively linked with Dadmiš in past scholarship.Шаблон:Sfn Dennis Pardee accepts interpreting this term as "the gods of the land of Aleppo,"Шаблон:Sfn but considers the origin of Dadmiš to be unknown.Шаблон:Sfn
Manfred Krebernik proposes that a connection exists between the name of Dadmiš and that of Tadmuštum, a Mesopotamian goddess associated with the underworld.Шаблон:Sfn The name of the latter might be derived from Akkadian dāmasu ("to humble") or dāmašu (related to the word "hidden").Шаблон:Sfn A similarity between her name and Geʽez damasu ("to abolish," "to destroy" or "to hide") has been noted as well.Шаблон:Sfn
Wilfred G. E. Watson counts Dadmiš among goddesses worshiped in Ugarit who according to him had Hurrian or Anatolian origin.Шаблон:Sfn Gabriele Theuer also considers her to be a deity of Hurrian origin.Шаблон:Sfn However, Dennis Pardee considers this implausible on linguistic grounds.Шаблон:Sfn
Character
The character of Dadmiš is unknown.Шаблон:Sfn Dennis Pardee considers her to be a goddess of healing.Шаблон:Sfn His assumption relies on the equation between her and the Mesopotamian goddess Šuzianna,Шаблон:Sfn attested in the trilingual edition of the Weidner god list from Ugarit.Шаблон:Sfn Šuzianna was recognized as a healing goddess, and as such could be described as a Gula-like figure.Шаблон:SfnШаблон:Sfn It has also been pointed out that Ishara, who could be referred to with the epithet belet da-ad-me, "lady of the dwellings," which might be etymologically related to the name of Dadmiš, could be regarded as a divine healer as well.Шаблон:Sfn Aaron Tugendhaft assumes that Dadmiš is additionally equated with Zababa in another line of the same document.Шаблон:Sfn
On the basis of her possible relation to Tadmuštum, Manfred Krebernik proposes that Dadmiš was an underworld deity.Шаблон:Sfn He also suggests she was associated with Resheph and might have been regarded as his wife in Ugaritic tradition.Шаблон:Sfn According to Nicolas Wyatt, both of them belonged to the group referred to as "the gods who help Baal" (Ugaritic: il t‘ḏr b‘l).Шаблон:Sfn However, Dennis Pardee does not consider either of them to be closely associated with Baal.Шаблон:Sfn
Dadmiš in the Ugaritic texts
In four Ugaritic god lists, Dadmiš appears between Resheph and the assembly of the gods.Шаблон:Sfn In another similar document, she is present between two different deities whose names are not fully preserved.Шаблон:Sfn She also belonged to the Hurrian pantheon of the city.Шаблон:Sfn In a Hurrian ritual text, she follows Teššub, Kušuḫ and Ea and precedes Šauška.Шаблон:Sfn
While best attested in the god lists, Dadmiš is also present in other types of religious texts.Шаблон:Sfn In one such document, an offering list, she occurs after Yarikh, Anat of Saphon and Pidray, who all receive the same animal, a ram, as a sacrifice (Anat also receives a bull).Шаблон:Sfn In another, she follows Resheph, who receives a ram like her.Шаблон:Sfn
While she was actively worshiped, she is absent from Ugaritic myths.Шаблон:Sfn
References
Bibliography
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