Английская Википедия:Adamma (goddess)

Шаблон:Short description Шаблон:About Шаблон:Infobox deity Adamma was a goddess worshiped in Ebla in the third millennium BCE, later also documented in Hurrian sources and in Emar. The origin and meaning of her name remain a matter of debate among researchers. It is commonly assumed that it originated in one of the Semitic languages and that it can be compared to Hebrew ʾădāmâ, "soil" or "earth". An alternate view is that it belongs to a linguistic substrate at some point spoken in part of modern Syria. Hurrian origin has been proposed as well, but is considered implausible. In Ebla, Adamma received sacrificial sheep on behalf of the royal palace. She also had clergy of her own, as evidenced by references to a dam-dingir priestess in her service. Eblaite texts indicate she was also venerated in Hadani and Tunip. She was locally regarded as the spouse of Resheph, though the connection between them is not attested in later sources. After the fall of Ebla, she was incorporated into Hurrian religion, and in this context appears in Hittite and Ugaritic sources as well, often forming a pair with Kubaba. Furthermore, she was worshiped in Emar, where under the name Adammatera she might have been perceived as a deity associated with storage areas and the underworld. It is also possible that the goddess Admu known from Mari and from the Mesopotamian god list An = Anum was the same deity.

Name

Adamma's name was written in cuneiform as ^da-dam-ma in Eblaite Шаблон:Sfn and Hurro-Hittite sources,Шаблон:Sfn or as ^da-dama, as attested in Emar.Шаблон:Sfn In the Ugaritic alphabetic script, it was rendered as adm.Шаблон:Sfn Its etymology is a matter of debate.Шаблон:Sfn Karel van der Toorn and Pieter Willem van der Horst compare it with the Hebrew word ʾădāmâ, "soil" or "earth", and suggest it originated in a Semitic language.Шаблон:Sfn They state this view was the majority position at the time of publication of the relevant entry in the Dictionary of Deities and Demons in the Bible (1999).Шаблон:Sfn Alfonso Archi has instead tentatively suggested a derivation from the root, *ʾdm ("blood, red"),Шаблон:Sfn though he argues that ultimately Adamma's name cannot be clearly attributed to any known language, including any of the Semitic languages in particular.Шаблон:Sfn He suggests origin in a substrate as an alternative.Шаблон:Sfn Harry A. Hoffner Шаблон:Sfn and Шаблон:Ill also consider her to have her origin in a substrate, similarly as a number of other deities worshiped in ancient Syria who came to be incorporated into Hurrian religion, for example Ishara and Aštabi.Шаблон:Sfn Sometimes Hurrian origin is ascribed to Adamma as well.Шаблон:Sfn Шаблон:Sfn This view is accepted for example by Gary Beckman.Шаблон:Sfn However, Daniel E. Fleming argues it is incorrect,Шаблон:Sfn and that while Adamma was worshiped by Hurrians, this should be considered to be the result of adoption of this goddess from the beliefs of another group.Шаблон:Sfn He points out that attributing a Hurrian origin to her would require assuming Hurrians lived in Ebla in the middle of the third millennium BCE,Шаблон:Sfn but they only migrated into the region in times postdating the duration of the Eblaite archives.Шаблон:Sfn Fleming describes Adamma's origin broadly as "north Syrian".Шаблон:Sfn

It is assumed Adamma was a female deity.Шаблон:Sfn Шаблон:Sfn As pointed out by Manfred Hutter, her gender is directly specified as such in the ritual of Ammiḫatna from Kizzuwatna.Шаблон:Sfn Fleming initially suggested was Adamma male instead,Шаблон:Sfn but later based on Eblaite evidence accepted the view that the name designated a goddess.Шаблон:Sfn Volkert Haas considered it possible that the gender of Adamma was variable,Шаблон:Sfn but this position is now regarded as unfounded.Шаблон:Sfn It relied on the assumption that the name was derived from a combination of the lallnames ada ("father") and amma ("mother"),Шаблон:Sfn which found no widespread support among researchers.Шаблон:Sfn

In Eblaite religion

The oldest attestations of Adamma have been identified in texts from Ebla dated to around 2400 BCE.Шаблон:Sfn She appears in documents listing sacrificial sheep provided by the palace, presumed to reflect the royally recognized official pantheon, though references to her are less frequent than these to the best attested deities, such as various hypostases of Hadabal, Hadda of Aleppo, Resheph and Kura.Шаблон:Sfn It has also been pointed out that much like Barama, Ishara and Ishtar, but in contrast with some of the male deities, she did not have own annual renewal rites.Шаблон:Sfn Furthermore, she does not occur in any theophoric names, which according to Alfonso Archi might be a part of a broader pattern involving Eblaite deities originating in a substrate, which he sees as an indication that name giving customs in the city reflected an archaic tradition predating their incorporation into Eblaite religion.Шаблон:Sfn A month in the Eblaite calendar interpreted as either first or ninth,Шаблон:Sfn ^da-dam-ma(-um), was named after Adamma.Шаблон:Sfn A festival dedicated to her, which had a mercantile dimension as it involved the preparation of a market (KI.LAM₇) during which textiles and silver were traded, took place during it.Шаблон:Sfn

Adamma was one of the deities served by their own dam dingir, "woman of the deity"; this term designated a class of priestesses who came either from the royal family, or from the families of allied monarchs or Eblaite viziers.Шаблон:Sfn The attested dam-dingir of Adamma, Dadub-damu, was a daughter of the king of Ḫuzan, and resided in Hadani.Шаблон:Sfn Archi stresses that the fact that a woman could be the dam dingir of a female deity makes it implausible that the consecration of such a priestess was seen as a sacred marriage rite, as sometimes suggested.Шаблон:Sfn Joan Goodnick Westenholz noted comparisons have been made between the holders of this office and Mesopotamian ereš-dingir and nadītu.Шаблон:Sfn

Adamma and Resheph

In Eblaite sources, Adamma appears as the spouse of Resheph.Шаблон:Sfn Eleven cases in which they received offerings together have been identified.Шаблон:Sfn They were also worshiped together in nearby HadaniШаблон:Sfn and Tunip.Шаблон:Sfn However, the association between them was limited to sources from the kingdom of Ebla from the third millennium BCE, and it does not reoccur in text corpora from other locations and time periods.Шаблон:Sfn

The term gunu(m), associated almost exclusively with Resheph, could be linked to Adamma as well.Шаблон:Sfn However, the single known reference to "Adamma of Gunum" is isolated.Шаблон:Sfn The meaning of this term is uncertain, and Alfonso Archi notes that while a funerary character has been ascribed to it based on a supposed parallel with Ugaritic gn ("garden", possibly implicitly a royal graveyard) this seems implausible in the light of Resheph's character in Eblaite religion.Шаблон:Sfn Maciej M. Münnich interprets this term as a toponym, and similarly rules out a connection to funerals, additionally highlighting that the supposed custom of burying rulers in a garden on which this theory rests is not documented in either Ebla or Ugarit.Шаблон:Sfn He suggests it might have been the name of an enclosure for animals located in the palatial district of Ebla, based on similarity to Akkadian gunnu, "enclosure", attested in sources from Assyria and Alalakh.Шаблон:Sfn

In Hurrian, Hittite and Ugaritic sources

While some of the Eblaite deities ceased to be worshiped after the destruction of the city, for example Kura, Barama and Hadabal,Шаблон:Sfn others, like Adamma, as well as Aštabi and Saggar, despite acquiring no major role in religion of the Amorites, who became the dominant power in Syria after the fall of Ebla, came to be incorporated into the religion of the Hurrians, who spread through the region in the early second millennium BCE.Шаблон:Sfn In Hurrian sources, Adamma is attested in offering lists (Шаблон:Ill) dedicated to the circle of deities associated with Ḫepat, in which she appears after Shalash bitinḫi and before Kubaba.Шаблон:Sfn In the version of the Hurrian pantheon typical for Kizzuwatna she formed a dyad with the last of these goddesses.Шаблон:Sfn Worship of pairs of deities in dyads treated almost as if they were a unity was a common feature of Hurrian religion and other examples include Allani and Ishara, Ninatta and Kulitta, Hutena and Hutellura Шаблон:Sfn and Pinikir and Goddess of the Night.Шаблон:Sfn Adamma and Kubaba are also paired in Ugaritic and Hittite sources.Шаблон:Sfn Dennis Pardee summarizes that the association between these two goddesses can be considered common.Шаблон:Sfn A third goddess, Ḫašuntarḫi, could be linked to them both.Шаблон:Sfn

As one of the deities belonging to the pantheon of Kizzuwatna Adamma was venerated during the Шаблон:Ill festival.Шаблон:Sfn It was supposed to ensure the prosperity of the ruler.Шаблон:Sfn Adamma received offerings during it alongside Kubaba in temples dedicated to different hypostases of Nupatik.Шаблон:Sfn The ceremonies are documented on tablets prepared for Hittite queen Puduḫepa based on Kizzuwatnean originals.Шаблон:Sfn She also occurs in a Hittite ritual dedicated to Šauška, KUB XXVII 1+, originally prepared for Muršili II, but later reworked during the reign of Ḫattušili III, and in a similar list of deities in KBo V 2, in both cases after Shalash and before Kubaba and Ḫašuntarḫi.Шаблон:Sfn Adamma is also attested as one of the members of the local Hurrian pantheon in texts from Ugarit.Шаблон:Sfn In the text RS 24.261, a set of instructions for a ritual focused on Šauška and the local goddess Ashtart combining Ugaritic and Hurrian,Шаблон:Sfn she is listed as one of the deities receiving offerings, after the pair Ninatta and Kulitta and before Kubaba.Шаблон:Sfn

In Emar

Adamma is attested in texts from Emar.Шаблон:Sfn Similarly as in Ebla earlier on, a month in the local calendar was named after her,Шаблон:Sfn ^da-dama.Шаблон:Sfn It most likely fell in autumn or winter.Шаблон:Sfn Not much is known about the celebrations which took place during it.Шаблон:Sfn The personal name a-dam-ma is classified as a reference to the goddess as well by Daniel E. Fleming.Шаблон:Sfn

Adammatera

Texts from Emar mention a deity named Adammatera, ^da-dam-ma-te-ra or rarely ^da-^dadama-te-ri,Шаблон:Sfn with the last sign in the latter case being a genitive ending,Шаблон:Sfn It has been argued that this theonym can be considered a longer form of Adamma's name.Шаблон:Sfn Joan Goodnick Westenholz Шаблон:Sfn and Gary Beckman attribute Hurrian origin to Adammatera.Шаблон:Sfn It has been proposed that the suffix might be connected to the Hurrian word teri-, "front".Шаблон:Sfn Comparisons have been alternatively made between the structure of this name and tjeonyms such as Adunterra, Muntara and Mutmuntara.Шаблон:Sfn Volkert Haas argued that the same suffix is present in all of them and that it originated in a substrate language at some point spoken in Syria.Шаблон:Sfn Since some of the celebrations focused on Adammatera took place in the month of Anna, directly before the month of Adamma, Daniel E. Fleming has suggested that the name "may have developed its own cult and drifted free of its original place in the calendar", with its original connection to the latter eventually forgotten.Шаблон:Sfn While he states Adammatera was a male deity,Шаблон:Sfn according to Westenholz this should be considered a mistake.Шаблон:Sfn John Tracy Thames also refers to Adammatera as a goddess in a recent treatment of Emariote religion.Шаблон:Sfn

Adammatera was a minor deity in the religion of EmarШаблон:Sfn and is only attested in texts describing a festival focused on the NIN.DINGIR priestess, in an account of an annual cycle of offerings and in a damaged offering list.Шаблон:Sfn All of these rituals have local origin.Шаблон:Sfn Adamaterra apparently resided in the bīt tukli,Шаблон:Sfn seemingly a storehouse which acted as the source of allotments of various supplies for religious personnel.Шаблон:Sfn As noted by Thames, no other Emariote deity displays any links to this structure.Шаблон:Sfn Fleming has tentatively suggested that she might have been the deity of storage areas.Шаблон:Sfn However, he also noted an apparent connection to the underworld.Шаблон:Sfn A further location in Emar where Adamaterra was worshiped was the temple of the city god (designated by the sumerogram ^dNIN.URTA), as the inscription of a certain Ba‘lu-malik, likely a diviner, dedicated to him also mentions offering of red clothes for Adammatera, We’da and Šaššabêttu.Шаблон:Sfn In the damaged offering list, Adammatera is paired with ^dNÈ.IRI₁₁.GAL EN KI.LAM, the "lord of commerce" (bēl maḫīri).Шаблон:Sfn An association between Adammatera and Šaḫru, possibly a deity analogous to Ugaritic Shahar, is attested in a ritual meant to commemorate the death of a NIN.DINGIR.Шаблон:Sfn

Other attestations

Mari

It has been proposed that Adamma was identical with the goddess Admu.Шаблон:Sfn The latter is first attested in an offering list from Mari dated to the Ur III period Шаблон:Sfn or the Šakkanakku period.Шаблон:Sfn Under the spelling ^dNIN.ad-mu, in which the sign NIN serves as an additional determinative clarifying her gender, she appears in it between Nergal and Shamash.Шаблон:Sfn She is otherwise only attested in Mariote texts in Old Babylonian theophoric names of women.Шаблон:Sfn While not as popular as Annu, Ishtar and Ishara, she is nonetheless attested comparably often as Kakka and Mamma (presumably corresponding to the divine midwife Mami), with fifteen types of names attested, among them Admu-ummī ("Admu is my mother"), Admu-halṣa ("Admu is a fortress") or Admu-išha ("Admu is my help").Шаблон:Sfn Attestations of Admu from outside Mari are very rare.Шаблон:Sfn She appears in the god list An = Anum where she is described as the wife of Nergal (tablet VI, line 13), though this role is also attributed to Laṣ and Mammitum in the same source, with the former appearing in association with said god most commonly elsewhere.Шаблон:Sfn

Ichiro Nakata stresses that little can be said about Admu's character aside from her gender, which is confirmed by the combination of her name with feminine elements in theophoric names, though he considers a connection with the underworld possible based on her connection to Nergal.Шаблон:Sfn Frans Wiggermann considers her to be an earth goddess and translates her name as "earth".Шаблон:Sfn Antoine Cavigneaux and Шаблон:Ill link her to both of these spheres of activity.Шаблон:Sfn

Disproved or disputed attestations

It has been proposed that the goddess Itum (itwm), known from the Leiden Magical Papyrus from the Ramesside Period which identifies her as the wife of Resheph and invokes her to help with curing a disease, was analogous to Adamma.Шаблон:Sfn This would constitute the only reference to a connection between these two deities from outside Ebla, though the view that Itum is identical with Adamma remains controversial.Шаблон:Sfn

Attempts to connect Adamma with the name of Adam, the first man in biblical tradition, are regarded as unfounded. and while the term ʾădāmâ might be a etymologically related, it is generally demythologized in the Hebrew Bible, with a possible exception being the name Obed-Edom, which has been interpreted as theophoric, with a variant of the theonym Adamma rather than the toponym Edom as the second element.Шаблон:Sfn

It has been argued that Adamma's name occurs on a marble tablet dated to 83 or 82 BCE, found on the Roman Agora in Athens but originating in the metroon of Cybele-Agdistis in Rhamnous.Шаблон:Sfn However, Ian Rutherford states that it is most likely a title of a cultic official, possibly also mentioned by Hesychius of Alexandria, rather than a reference to this deity.Шаблон:Sfn Maria G. Lancellotti stresses that theories linking Adamma to Phrygian religious practice and deities derived from it, such as Agdistis, should be considered implausible hypotheses and rely on outdated interpretations of sources from Anatolia.Шаблон:Sfn

References

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Bibliography

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Шаблон:Hurrian mythology

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