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ページの作成:「{{short description|Hurrian goddess of love and war}} {{Infobox deity | type = Hurrian | name = Šauška | image = File:Shaushka Yazilikaya.jpg | capt…」
{{short description|Hurrian goddess of love and war}}
{{Infobox deity
| type = Hurrian
| name = Šauška
| image = File:Shaushka Yazilikaya.jpg
| caption = Engraving of a relief from [[Yazılıkaya]] near [[Hattusa]] (Boǧazkale) depicting Shaushka.
| deity_of = Goddess of love, war and healing
| cult_center = [[Nineveh]], [[Nuzi]]
| symbol =
| parents ={{plainlist|
*[[Anu (god)|Anu]] and [[Kumarbi]]
*alternatively [[Kušuḫ]]{{sfn|Trémouille|2011|p=102}}}}
| siblings = [[Teshub]] and [[Tasmisu|Tašmišu]]
| equivalent1_type = Mesopotamian
| equivalent1 = [[Inanna]]/Ishtar
| equivalent2_type = Ugaritic
| equivalent2 = [[Ashtart]]
| equivalent3_type = Hittite
| equivalent3 = possibly [[Anzili]]
}}
'''Šauška''' ('''Shaushka'''), also called '''Šauša''' or '''Šawuška''', was the highest ranked goddess in the [[Hurrian religion|Hurrian]] pantheon, associated with love and war, as well as with incantations and by extension with healing. While she was usually referred to as a goddess and with feminine titles, such as ''allai'' ([[Hurrian language|Hurrian]]: "lady"), references to masculine Shaushka are also known. The Hurrians associated her with [[Nineveh]], but she was also worshiped in many other centers associated with this culture, from Anatolian cities in [[Kizzuwatna]], through [[Alalakh]] and [[Ugarit]] in [[Syria (region)|Syria]], to [[Nuzi]] and Ulamme in northeastern [[Mesopotamia]]. She was also worshiped in southern Mesopotamia, where she was introduced alongside a number of other foreign deities in the [[Third Dynasty of Ur|Ur III period]]. In this area, she came to be associated with [[Ishtar]]. At a later point in time, growing Hurrian influence on [[Hittites|Hittite]] culture resulted in the adoption of Shaushka into the Hittite state pantheon.
In Hurrian myths, many of which are only known from their Hittite translations, Shaushka commonly appears either as an ally of her brother [[Teshub]], or as a heroine in her own right. Specific narratives describe her battles against the sea monster [[Ḫedammu]], the diorite giant [[Ullikummi]], the sea god [[Kiaše]] and the mountain god [[Pišaišapḫi]]. She also appears in a myth about Hašarri, a personified olive tree, who needs to be protected by her from various threats.
Both in the sphere of cult and in myths, Shaushka was usually accompanied by her two handmaidens, [[Ninatta and Kulitta]]. Other servant deities associated with her appear only in lists of offerings and descriptions of rituals.
==Name==
The name Šauška has a [[Hurrian language|Hurrian]] origin and can be translated as "The Great One" or "The Magnificent One."{{sfn|Beckman|1998|p=2}} Many Hurrian deities had similarly simple, epithet-like names, for example [[Allani]] ("the lady"), Mušuni ("she of justice"), [[Kumarbi]] ("he of Kumar") or [[Nabarbi]] ("she of Nawar").{{sfn|Archi|2013|pp=6-7}}
The spellings vary between sources. The [[Bogazköy Archive]] archive attests multiple, both logographic (<sup>[[dingir|d]]</sup>IŠ<sub>8</sub>-TÁR, <sup>d</sup>LIŠ and <sup>d</sup>GAŠAN){{sfn|Beckman|1998|p=3}} and syllabic (no less than eleven variants),{{sfn|Trémouille|2011|p=100}} the latter present in exclusively Hurrian contexts.{{sfn|Beckman|1998|p=3}} Logographic spellings also predominate in literary texts, but ''Song of Hašarri'' is an exception and seemingly consistently employs the syllabic spelling ''<sup>d</sup>Ša-wu<sub>u</sub>-us-ga''.{{sfn|Dijkstra|2014|p=68}} Early Hurrian king of [[Urkesh]] and Nawar, Atal-shen, used the logogram <sup>d</sup>INANNA to write Shaushka's name,{{sfn|Archi|2013|p=8}} while later on in [[Nuzi]] one logographic spelling was <sup>d</sup>U.{{sfn|Wegner|1980|p=188}} In [[Mitanni]] documents, the usual spelling is syllabic, ''<sup>d</sup>Ša-uš-ka-a''.{{sfn|Trémouille|2011|p=99}}
Based on administrative texts of the archives of the Third Dynasty of Ur, the early spelling was ''<sup>d</sup>Ša-u<sub>18</sub>-ša''.{{sfn|Sharlach|2002|p=105}} In Mari in the Old Babylonian period the name was spelled as ''<sup>d</sup>Ša-ú-úš–an'', and was often preceded by the epithet ''al-la-e-en'', understood as ''allai'', "lady,"{{sfn|Trémouille|2011|p=99}} equivalent of [[Sumerian language|Sumerian]] ''gašan'' and [[Akkadian language|Akkadian]] ''bēltu''.{{sfn|Wegner|1980|p=27}} The same epithet is attested from other Hurrian texts, sometimes in the variant ''allai Ninuwa'', "lady of [[Nineveh]]."{{sfn|Wegner|1980|p=27}} Other Hurrian goddesses, for example [[Hebat]]{{sfn|Archi|2013|p=6}} or [[Pinikir]], could be referred to as ''allai'' too.{{sfn|Wegner|1980|p=27}} Additionally, it was the origin of the name of the goddess of the underworld, Allani.{{sfn|Sharlach|2002|p=99}}
Two alphabetic spellings are attested in [[Ugaritic texts]], ''šwšk'' and ''šušk''.{{sfn|Trémouille|2011|p=100}}
===Uncertain attestations===
According to [[Joan Goodnick Westenholz]], it is difficult to tell if full correspondence can be assumed to exist between Hurrian Shaushka and Assyrian Ishtar of Nineveh,{{sfn|Westenholz|2004|pp=14-15}} especially in inscriptions of [[Shamshi-Adad I]],{{sfn|Westenholz|2004|p=16}} who might have introduced religious innovations in Nineveh to compete with the religious importance of the city of [[Assur]] and its manifestation of Ishtar.{{sfn|Westenholz|2004|p=14}} A different view is presented by Beate Pongratz-Leisten, who understands Shaushka and Ishtar of Nineveh to be fully analogous, and as a result, refers to the goddess whose temple existed in [[Babylon]] at the end of the second millennium BCE and to Shaushka as known from sources from the Hurrian kingdom of [[Arrapha]] as one and the same.{{sfn|Pongratz-Leisten|2012|pp=90-91}}
It is assumed that Ishtar references in documents from the Old Assyrian trading colony [[Kanesh]] are Ishtar of Assur rather than Shaushka, but she might nonetheless appear in Assyrian [[theophoric name]]s attested on tablets from that site.{{sfn|Beckman|1998|p=2}}
Daniel Schwemer argues that NIN''-na-gar<sup>ki</sup>'' ([[Belet Nagar]]) from the inscription of [[Tish-atal]] was a local form of Shaushka.{{sfn|Schwemer|2001|p=445}} This view has been evaluated critically by Joan Goodnick Westenholz, who remarks that with the exception of their gender these deities do not appear to be similar to each other.{{sfn|Asher-Greve|Westenholz|2013|p=71}}
==Character==
Shaushka was a goddess of love (including sexual love), as well as war.{{sfn|Trémouille|2011|p=101}} In the former of these two roles, she was believed to be able to guarantee conjugal love, return or deprive of potency, but also turn women into men and vice versa.{{sfn|Trémouille|2011|p=101}} Especially in Anatolia, she was also closely associated with magic and incantations, and as a result could be invoked as a healing deity.{{sfn|Beckman|1998|p=6}} Hittite texts describe her as ''taršikantaš'' MUNUS-''aš'', which can be translated as "the woman of that which is repeatedly spoken," most likely a reference to her role in incantations.{{sfn|Beckman|1998|p=5}}
Shaushka was also the tutelary goddess of [[Nineveh]], and in Hurrian myths she is often called the "queen" of that city.{{sfn|Beckman|1998|p=4}} Other Hurrian texts refer to her as ''Ninuwawi'', "she of Nineveh," or ''Ninuvaḫi'', "the Ninevite."{{sfn|Beckman|1998|p=5}} The association is also present in Mesopotamian texts: these from the Ur III period label her as ''ni-nu-a-kam'', "of Nineveh,"{{sfn|Sharlach|2002|p=105}} while an Old Babylonian god list from [[Uruk]] mentions her under the name <sup>d</sup>INANNA ''ni-nu-a''.{{sfn|Trémouille|2011|p=99}}
Unlike the Mesopotamian [[Inanna|Ishtar]], as well as the other "Ishtars" known to Hurrians and Hittites (such as Ishtar of [[Samuha]], possibly the same deity as the enigmatic "[[Goddess of the Night (Hurrian)|Goddess of the Night]]," DINGIR.GE<sub>6</sub>), Shaushka did not have a pronounced astral character.{{sfn|Beckman|1998|p=7}} The role of a divine representation of Venus was instead played by [[Pinikir]] in the Hurrian pantheon.{{sfn|Taracha|2009|p=118}} Like Shaushka, she was associated with Ishtar.{{sfn|Beckman|1999|p=25}} A single ritual text pairs her with Shaushka.{{sfn|Wegner|1980|p=165}}
=== Androgynous or genderfluid characteristics ===
While primarily referred to as a goddess,{{sfn|Trémouille|2011|p=101}} Shaushka had both a feminine and masculine aspect and in reliefs from the [[Yazılıkaya]] sanctuary appears twice, once among the gods, accompanied also by her handmaidens [[Ninatta and Kulitta]], and once among goddesses.{{sfn|Taracha|2009|p=95}} A Hurrian ritual text separately mentions offerings to "male attributes" and "female attributes" of Shaushka.{{sfn|Wilhelm|1989|p=52}}
Hittitologist [[Gary Beckman]] states that "ambiguous gender identification" was a characteristic of a category he refers to as "Ishtar type" goddesses, encompassing also the likes of [[Ninsianna]] and Pinikir.{{sfn|Beckman|1999|p=25}}
==In visual arts==
[[File:Yazılıkaya room A Ninatta, Kulitta, Šawuška, Ea 3442.jpg|thumb|Shaushka accompanied by Ninatta and Kulitta in the procession of deities in [[Yazılıkaya]]]]
Shaushka was commonly depicted in the company of and her two attendants, Ninatta and Kulitta,{{sfn|Wiggermann|1997|p=237}} both on reliefs and on [[cylinder seals]].{{sfn|Herbordt|2011|p=104}}
A Hittite text describing the appearance of statues of various deities mentions two depictions of Shaushka, one seated, winged and holding a cup, and another, masculine, also winged and armed with a golden ax.{{sfn|Herbordt|2011|p=103}} Both were said to be flanked by Ninatta and Kulitta and accompanied by an ''awiti'',{{sfn|Herbordt|2011|p=103}} a mythical winged lion.{{sfn|Wiggermann|1997|p=237}}
On the [[Yazılıkaya]] reliefs, masculine Shaushka appears in the procession of male deities (figure designated as 38 in modern reference works), accompanied by Ninatta and Kulitta (figures 36 and 37).{{sfn|Herbordt|2011|p=103}} While beardless, he wears the same pointed headwear as the other male deities, as well as a robe exposing one leg and pointed shoes.{{sfn|Herbordt|2011|p=103}} An inscription placed above a gap between figures 55 and 56 in the procession of female deities indicates that originally feminine Shaushka was depicted there as well, but this relief remains missing.{{sfn|Herbordt|2011|p=104}} A single relief similar to these from Yazılıkaya has however been found in nearby [[Yekbas, Boğazkale|Yekbas]].{{sfn|Herbordt|2011|p=104}}
A further relief of Shaushka is known from [[Malatya]], where she is depicted holding an ax and a hammer, and wearing the same type of horned headwear as the male deities.{{sfn|Herbordt|2011|p=104}} Similar reliefs are also known from other locations, including [[Ain Dara (archaeological site)|Ain Dara]] and [[Aleppo]], though the weapons are not always the same, with clubs and spears also attested.{{sfn|Herbordt|2011|p=105}} Like the Yazılıkaya reliefs, they tend to show Shaushka with one leg exposed.{{sfn|Herbordt|2011|p=105}} Some of them are winged.{{sfn|Herbordt|2011|p=105}}
[[Lapis lazuli]] figurines of Shaushka are known from [[Carchemish]]{{sfn|Herbordt|2011|p=104}} and possibly [[Alalakh]].{{sfn|Herbordt|2011|p=105}}
===Uncertain examples===
[[File:BowlfromHasanlu.png|thumb|A drawing of the figures depicted on the bowl of Hasanlu. A naked goddess, who might be Shaushka, is visible in the bottom right corner.]]
Some possible depictions of Shaushka are also known from Nuzi, though they are not directly labeled as such in inscriptions from the site or other textual sources.{{sfn|Herbordt|2011|p=105}} One is a figure of a deity holding an axe and a geometric emblem, dressed in shoes with pointy ends and a robe exposing the abdomen and legs, but lacking any identifiable sex characteristics, which is assumed to fit Shaushka's dual nature as both masculine and feminine deity.{{sfn|Herbordt|2011|p=105}} Additionally, goddesses depicted on eastern Hurrian cylinder seals in company of various animals (lions, goats, bulls, snakes, scorpions) and mythical beasts (lion-dragons, [[Kusarikku|bullmen]], sphinx-like and snake-like creates, two-headed griffin demons) are often assumed to be Shaushka, her hypostases or similar local deities, though this identification is uncertain due to lack of textual evidence.{{sfn|Herbordt|2011|pp=105-106}}
Frans Wiggermann additionally considers it possible that some depictions of the weather god accompanied by a naked goddess, usually interpreted as [[Adad]] and [[Shala]], instead represent Teshub and his companion,{{sfn|Wiggermann|1998|p=51}} who he assumes to be Shaushka.{{sfn|Wiggermann|1998|p=52}}
The naked goddess depicted on the [[Golden bowl of Hasanlu|bowl of Hasanlu]] might be Shaushka, as the scenes depicted on it are sometimes interpreted as a representation of myths from the [[Kumarbi]] cycle.{{sfn|Archi|2013|p=8}}
==Position in the pantheon==
[[File:Yazilikaya reliefs 42 43.JPG|thumb|Teshub and Hebat on the [[Yazılıkaya]] reliefs]]
Shaushka was the highest ranked goddess in the Hurrian pantheon, as evidenced for example by documents from the kingdom of [[Arrapha]]{{sfn|Wilhelm|1989|p=51}} and by the correspondence of the Mitanni king [[Tushratta]].{{sfn|Beckman|1998|p=2}} Her status was lower only in [[Kizzuwatna]], where the main Hurrian goddess was instead [[Hebat]], absorbed from the pantheon of Halab (Aleppo) and regarded as the wife of Teshub.{{sfn|Wilhelm|1989|p=51}} Shaushka's secondary position compared to Hebat is particularly visible in Hittite lists of divine witnesses of treaties.{{sfn|Beckman|1998|p=6}} According to Alfonso Archi, Shaushka was nonetheless one of the three most commonly worshiped unmarried Hurrian goddesses in the west, next to [[Allani]] and [[Ishara]],{{sfn|Archi|2020|p=20}} while according to Gernot Wilhelm her position in Alalakh and [[Ugarit]] was the same as in the east.{{sfn|Wilhelm|1989|p=51}} Shaushka could be included in {{transl|xhu|kaluti}} (offering lists) dedicated to the circle of Teshub, in which case she was placed between the god [[Enki|Ea]] and her servants Ninatta and Kulitta,{{sfn|Taracha|2009|pp=94-95}} or to these dedicated Hebat, in which case she could be placed between [[Aya (goddess)|Aya]] and [[Shuwala]],{{sfn|Taracha|2009|p=95}} but she could also head a {{transl|xhu|kaluti}} of her own,{{sfn|Beckman|1998|p=6}} which included deities such as Allani, Ishara and [[Nikkal]].{{sfn|Trémouille|2011|p=102}}
===Family===
Western Hurrians regarded her as Teshub's sister,{{sfn|Taracha|2009|p=121}} but their relation in eastern Hurrian pantheons from the Mittani Empire or various kingdoms east of the [[Tigris]] is uncertain.{{sfn|Schwemer|2008|p=5}} They could be worshiped side by side, but Shaushka was never explicitly identified as Teshub's spouse.{{sfn|Schwemer|2008|p=5}}
Marie-Claude Trémouille notes that as the sister of Teshub, she was presumably the daughter of [[Anu]] and [[Kumarbi]].{{sfn|Trémouille|2011|p=102}} However, the first myth in the so-called Kumarbi cycle, which deals with the birth of his children, does not mention her,{{sfn|Trémouille|2011|p=101}} even though she is referred to as the sister of both Teshub and his brother (and [[sukkal]]) [[Tashmishu]] in other compositions.{{sfn|Trémouille|2011|p=101}} It is possible more evidence was present in sections which are not preserved.{{sfn|Trémouille|2011|p=101}} Mary R. Bachvarova proposes that Shaushka might have been born before the storm god.{{sfn|Bachvarova|2013a|p=156}} In an alternate tradition, she was the daughter of the moon god, [[Kušuḫ]], likely due to influence of Mesopotamian religion,{{sfn|Trémouille|2011|p=102}} in which her counterpart Inanna was most commonly viewed as a daughter of the moon god [[Sin (mythology)|Nanna]] and his wife [[Ningal]].{{sfn|Asher-Greve|Westenholz|2013|p=230}} While Kušuḫ is also attested as the father of Teshub,{{sfn|Trémouille|2011|p=102}} according to Daniel Schwemer the reference is isolated and it is presently not possible to evaluate its implications.{{sfn|Schwemer|2008|p=6}}
Shaushka was typically regarded as unmarried{{sfn|Archi|2020|p=20}} and childless.{{sfn|Wegner|1980|p=76}}
===Court===
Ninatta and Kulitta, a dyad of Hurrian musician goddesses always listed together,{{sfn|Frantz-Szabó|1983|p=303}} were her handmaidens,{{sfn|Taracha|2009|p=123}} though in the Bronze Age they are only attested in texts from [[Hattusa]] and [[Ugarit]].{{sfn|Bachvarova|2013|p=27}} In ritual texts other deities were grouped with Ninatta and Kulitta as members of Shaushka's entourage.{{sfn|Frantz-Szabó|1983|p=304}} Examples include Šintal-wuri (Hurrian: "seven-eyed"), Šintal-irti ("seven-breasted"), Šinan-tatukarni ("twofold at [?] love"){{sfn|Wilhelm|1989|p=52}} and Namrazunna (from Akkadian ''namru'', shining, and ''Zunna'', a Hurrianized spelling of Suen, name of the moon god; unlike him Namrazunna was female).{{sfn|Frantz-Szabó|1989|p=141}} In one text, Ninatta, Kulitta, Šintal-irti and Namrazunna are grouped together as "first servants," while Šinan-tatukarni, Ali, Halzari and Taruwi are labeled as "last servants."{{sfn|Wegner|1980|pp=50-51}} It is assumed that the former group should be understood as bringers of luck, and the latter as having the opposite impact.{{sfn|Wegner|1980|p=50}}
Another minor deity, Undurumma, attested with certainty in only one document, was identified as Shaushka's sukkal (attendant deity).{{sfn|Wilhelm|2014a|p=335}} The same ritual text also mentions other Hurrian sukkals: [[Isimud|Immanzizi]], Ḫupuštukar, Tenu, Lipparuma and Mukišanu.{{sfn|Kammenhuber|1972|p=370}} It is uncertain if Unudurupa (also spelled Unduruwa), associated with Allani in another document, was the same deity as Undurumma.{{sfn|Wilhelm|2014a|p=335}}
An association between Shaushka and [[Nabarbi]] is also attested.{{sfn|Wilhelm|1997|p=498}} In some ''itkalzi'' ("purification") rituals they appear alongside the pairs [[Hutena and Hutellura]], Ea and [[Damkina]], and Hebat and Mušuni.{{sfn|Wilhelm|1997|p=498}} One of such texts refers to "water of Shaushka and Nabarbi," believed to have purifying qualities.{{sfn|Haas|1998|p=1}}
===Attested equivalences===
Shaushka was regarded as the Hurrian equivalent of [[Ishtar]], and Mesopotamian lexical lists could refer to her as "Ishtar of [[Subartu]]."{{sfn|Beckman|1998|p=2}} The term "Subartu" designated areas north of Mesopotamia.{{sfn|Pongratz-Leisten|2012|p=96}}{{sfn|Wilhelm|1989|p=7}} Both in ancient documents and in past scholarship the terms "Subartu" and "Subarians" usually refer to Hurrians.{{sfn|Wilhelm|1989|p=8}} In Ugarit Shaushka could be associated with [[Ashtart]].{{sfn|Smith|2014|p=54}} However, in four Ugaritic texts Ashtart instead corresponds to Ishara.{{sfn|Smith|2014|pp=76-77}} Mary R. Bachvarova and Gernot Wilhelm consider it possible that [[Anzili]] was regarded as her Hittite counterpart, though this view is not accepted by [[Volkert Haas]], who points out that Anzili was paired with the goddess Zukki, while Shaushka was not.{{sfn|Bachvarova|2013|p=25}}
==Worship==
Both Shaushka and her primary cult center, Nineveh, are mentioned for the first time in a text from [[Puzrish-Dagan]] dated to the 46th year of [[Shulgi]]'s reign.{{sfn|Beckman|1998|p=1}} The city already existed in the [[Sargonic dynasty|Sargonic period]], but according to Gary Beckman it is unknown if it was inhabited by Hurrians and if Shaushka was worshiped in it at the time.{{sfn|Beckman|1998|pp=1-2}} Joan Goodnick Westenholz argues that in the light of later evidence and well attested Hurrian names of various locations in northern Mesopotamia, it is plausible that Nineveh was already Hurrian during the reign of kings of Akkad.{{sfn|Westenholz|2004|p=10}}
Shaushka, directly identified as the goddess of Nineveh, was also worshiped in Nuzi,{{sfn|Beckman|1998|p=2}} where she appears in theophoric names, one example being Ar-Shaushka.{{sfn|Trémouille|2011|p=102}} She was most likely worshiped in a double temple dedicated jointly to her and Teshub.{{sfn|Wegner|1980|p=188}} Documents from Nuzi listing oil offerings to various deities additionally attest the worship of other goddesses referred to as "Ishtars": IŠTAR ''Ḫumella'', IŠTAR ''Akkupaweniwe'', IŠTAR ''Tupukilḫe'', IŠTAR ''Putaḫḫe'', IŠTAR ''Allaiwašwe'' (first half of the name might be identical with the word ''allai'', "lady"{{sfn|Wegner|1980|p=27}}), and IŠTAR ''bēlat dūri''.{{sfn|Beckman|1998|p=2}} Most of these epithets are either Hurrian or Hurrianised, and their meaning is unknown.{{sfn|Trémouille|2011|p=99}} An exception is ''bēlat dūri'', which means "lady of the city walls" in Akkadian.{{sfn|Wilhelm|2014|p=305}} It is also known that in Ulamme, a Hurrian city like Nuzi located in the kingdom of Arrapha, IŠTAR ''Ḫumella'' was associated with [[Nergal]].{{sfn|Wilhelm|2014|p=305}} A further cult center of Shaushka known from the Nuzi texts is Lupti, identified with modern [[Taza Khurmatu]].{{sfn|Wegner|1980|p=186}}
[[File:EA 23 - Tushratta to Amenhotep III.jpg|thumb|Amarna letter EA 23, which mentions a statue of Shaushka]]
An important document pertaining to worship of Shaushka in the Mittani empire is the [[Amarna letter EA 19]], written by Tushratta, king of Mitanni to his father-in-law, pharaoh [[Amenophis III]], and mentioning a statue of Shaushka meant to help with the recovery of the ailing pharaoh:{{sfn|Pongratz-Leisten|2012|p=101}}
{{blockquote|<poem>
Thus Šauška of Niniveh, mistress of all lands: "I wish to go to Egypt, a country that I love, and then return." Now I herewith send her, and she is on her way.
(...)
May Šauška , the mistress of heaven, protect us, my brother and me, 100,000 years, and may our mistress grant both of us great joy. And let us act as friends.
Is Šauška for me alone my god(dess), and for my brother not his god(dess)?
</poem>}}
Shaushka was also worshiped in various cities in Syria. In Ugarit she appears in a ritual dedicated to the local goddess Ashtart.{{sfn|Trémouille|2011|p=100}} One section of the text pertaining directly to the Hurrian goddess is written in Ugaritic.{{sfn|Pardee|2002|p=93}} She was also venerated in [[Alalakh]], though Marie-Claude Trémouille notes that the logogram IŠTAR might instead denote Ishara in sources from that city.{{sfn|Trémouille|2011|p=99}} Shaushka is however unambiguously attested in personal names, such as Arib-Shaushka and Wandi-Shaushka.{{sfn|Trémouille|2011|p=102}} In Emar she appears exclusively in Hurro-Hittite documents, and bears the Hurrian epithet awar(r)iwe, of the steppe.{{sfn|Trémouille|2011|p=100}}
A genre of Hurrian songs whose name, ''zinzabuššiya'', is derived from that of an unidentified bird, was associated with the worship of Shaushka according to Hittite documents.{{sfn|Beckman|1998|p=6}} The bird in mention, ''zinzabu'', was also associated with her.{{sfn|Trémouille|2011|p=102}}
===Mesopotamian reception===
It is presently uncertain under what circumstances Shaushka and other foreign deities were introduced to the pantheon of Mesopotamia during the Ur III period.{{sfn|Sharlach|2002|pp=108-110}} Tonia Sharlach notes the areas in which they were originally worshiped form a horseshoe around territories the Ur state controlled, from Upper [[Euphrates]] and [[Khabur (Euphrates)|Khabur]] triangle to [[Kirkuk]] and [[Diyala River|Diyala]].{{sfn|Sharlach|2002|p=106}}In addition to Shaushka, the Hurrian examples include Allatum (Allani) from Zimudar{{sfn|Sharlach|2002|p=99}} and [[Shuwala]] from [[Mardaman]].{{sfn|Trémouille|2013|p=374}}
While foreign deities were generally not worshiped in the official provincial shrines of the Ur III state, Shaushka appears to be an exception, as offerings to her took place in the provincial shrine in [[Umma]],{{sfn|Sharlach|2002|p=94}} where she received linen textiles, possibly clothing meant for a cult state.{{sfn|Sharlach|2002|p=106}} However, she only rarely received offerings at the royal court.{{sfn|Sharlach|2002|p=105}}
In the [[Old Babylonian Empire|Old Babylonian period]] the worship of Shaushka persisted in [[Isin]], where she appears in offering lists and in a local god list, in a section dedicated to manifestations of Ishtar.{{sfn|Sharlach|2002|p=105}} A forerunner to the later god list ''[[An = Anum]]'' known from [[Uruk]] from the same period also mentions her.{{sfn|Trémouille|2011|p=99}} She is also present in texts from [[Mari, Syria|Mari]] from the period of [[Zimri-Lim]]'s reign.{{sfn|Trémouille|2011|p=99}}
Theophoric names invoking Shaushka are also known from Mesopotamian sources from Puzrish-Dagan, Ur, and [[Lagash]],{{sfn|Trémouille|2011|p=99}} for example Ur-Shausha and Geme-Shausha, both using the standard Ur III spelling of the name.{{sfn|Sharlach|2002|p=106}}
===Hittite reception===
Shaushka was also worshiped by the Hittites, who received her from the Hurrians.{{sfn|Pongratz-Leisten|2012|p=91}} The Bogazköy Archive contains many references to Shaushka.{{sfn|Beckman|1998|p=3}} There are few, if any, references to any "Ishtar-type" goddesses in texts from the Old Hittite period, indicating that Shaushka only gained her importance in Anatolia, attested from the Middle Hittite period onward, under Hurrian influence.{{sfn|Beckman|1998|p=3}} The annexation of Kizzuwatna in particular is assumed to be a contributing factor.{{sfn|Trémouille|2011|p=100}} 25 local hypostases of Shaushka or other goddesses represented by the logogram <sup>d</sup>IŠTAR are known from Hittite sources.{{sfn|Trémouille|2011|p=102}} In addition to Shaushka of Nineveh, these from the cities of [[Lawazantiya]], Hattarina and Tameninga occur particularly commonly.{{sfn|Trémouille|2011|p=102}} Also common are references to Ishtar of Samuha,{{sfn|Beckman|1998|p=4}} usually identified by researchers as the so-called [[Goddess of the Night (Hurrian)|Goddess of the Night]].{{sfn|Miller|2008|p=69}}
Many of the locations associated with Shuahshka in Hittite documents were located in northern Syria and southeastern Anatolia, and both she and any other goddesses referred to as "Ishtars" were apparently not associated with any of the oldest Hittite religious centers ike [[Nerik]] and [[Zippalanda]].{{sfn|Beckman|1998|pp=3-4}} There is nonetheless evidence for worship of her in cities like Katapa and Lanta, according to Gary Beckman belonging to the central Hittite area,{{sfn|Beckman|1998|p=4}} and she likely had a temple in Hattusa as well.{{sfn|Beckman|1998|p=5}}
Shaushka is mentioned in documents from the reign of king [[Hattusili III]], who married [[Puduhepa]], the daughter of this goddess' priest from Lawazantiya, Pentipsharri.{{sfn|Frantz-Szabó|2008|p=106}} Some members of the royal court during his reign had theophoric names invoking Shaushka, some of them combining Hittite and Hurrian name elements.{{sfn|Trémouille|2011|p=102}} She was also introduced to many northern Hittite towns during the reign of Puduhepa's son [[Tudḫaliya IV]], alongside other foreign deities such as Ishtar of Babylon, Syrian Milku or storm god (Adad) of Assur.{{sfn|Taracha|2009|pp=106-107}}
Due to logographic writing of divine names in Hittite texts, it is difficult to tell what types of clergy belonged to the cult of Shaushka and served as the staff of her temples.{{sfn|Trémouille|2011|p=102}} An exception is the case of ''<sup>lú</sup>kirištenna'', who were directly associated with festivals of Shaushka.{{sfn|Trémouille|2011|p=102}}
== Myths ==
===Cycle of Kumarbi===
Shaushka plays a major role in myths forming the Kumarbi cycle,{{sfn|Hoffner|1998|p=41}}{{sfn|Trémouille|2011|p=101}} known largely from their [[Hittite language|Hittite]] translations.{{sfn|Hoffner|1998|p=40}}
In the ''Song of [[Ḫedammu]]'', she is the central protagonist.{{sfn|Trémouille|2011|p=101}} She discovers the existence of the eponymous antagonist, a voracious sea monster who was the son of Kumarbi and Šertapšuruḫi, a daughter of his ally, the sea god [[Kiaše]], and informs Teshub about it.{{sfn|Hoffner|1998|p=51}} After hearing the news, Teshub starts crying.{{sfn|Hoffner|1998|p=52}} The following scene is poorly preserved, but it is possible that a violent struggle occurs between Teshub and his allies and Kumarbi.{{sfn|Hoffner|1998|p=51}} When the text resumes, both sides are being admonished by the god Ea, who warns them about the potential dire consequences of their lack of concern of welfare of their human followers.{{sfn|Hoffner|1998|p=51}} Shaushka therefore devises a non-violent solution to the threat of Ḫedammu.{{sfn|Hoffner|1998|p=51}} She seduces the eponymous antagonist, and with the help of her servants Ninatta and Kulitta tricks him into drinking a sedating potion, which seemingly leads to his defeat,{{sfn|Frantz-Szabó|1983|p=304}} though the ending is not preserved.{{sfn|Hoffner|1998|p=51}} It is possible that like some of the other antagonists, he was not killed, but merely had to abstain from trying to overthrow Teshub.{{sfn|Dijkstra|2012|p=79}}
In the Song of Ullikummi, after the sun god [[Šimige]] informs Teshub about the birth of a new threat, the diorite giant [[Ullikummi]], Shaushka joins her brother in a journey to mount Hazzi, from which they can see the new foe.{{sfn|Hoffner|1998|p=56}} She unsuccessfully attempts to seduce the monster by adorning herself with sea shells and singing a song which reaches both earth and heaven,{{sfn|Hoffner|1998|pp=60-61}} but a sea wave informs her her efforts are in vain as the monster is incapable of feeling anything.{{sfn|Dijkstra|2012|p=59}}
She also appears in the {{transl|xhu|Song of <sup>d</sup>LAMMA}}, in which she is attacked by the eponymous deity while traveling with Teshub in his chariot.{{sfn|Hoffner|1998|p=46}} According to Marie-Claude Trémouille this myth emphasizes her role as a war deity.{{sfn|Trémouille|2011|p=101}} While she does not play an active role in the ''Song of Silver'',{{sfn|Trémouille|2011|p=102}} she is mentioned in passing as a (half-)sister of Kumarbi's half human son, Silver.{{sfn|Hoffner|1998|p=49}}
===Other myths===
Shaushka is referenced in a fragmentary myth dealing with the sea.{{sfn|Ayali-Darshan|2015|p=30}} It relays that at one point the sea caused a flood which reached the heavens, and demanded tribute of gold, silver and [[lapis lazuli]] from the gods, with Kumarbi possibly urging the other deities to pay.{{sfn|Rutherford|2001|p=603}} The deity who brings the tribute to the sea is Shaushka (<sup>d</sup>[[Ištar|IŠTAR]]).{{sfn|Dijkstra|2012|p=69}}{{sfn|Ayali-Darshan|2015|p=30}} It has been pointed out that this text resembles an [[Egyptian language|Egyptian]] composition about the goddess [[Astarte]] and the sea, known from the so-called "Astarte papyrus," though the latter bears similarities to the Baal Cycle as well.{{sfn|Rutherford|2001|pp=602-603}}
Another myth (KUB 33.108) deals with the conflict between Shaushka and the mountain god [[Pišaišapḫi]], described in it as a rapist.{{sfn|Archi|2013|p=14}} In return for sparing him in spite of his crime he promises to tell her the story of Teshub's victory over the sea and the subsequent rebellion of the mountain gods against him.{{sfn|Rutherford|2001|p=602}}
''Song of Hašarri'', only known from fragments, seemingly recounts a story in which Shaushka raises the eponymous entity,{{sfn|Dijkstra|2014|p=67}} whose name can be translated as "oil."{{sfn|Dijkstra|2014|p=65}} It has been proposed that in the context of this myth Hašarri should be understood as a personified{{sfn|Dijkstra|2014|p=69}} olive tree.{{sfn|Dijkstra|2014|p=67}} Volkert Haas proposed that this myth might have belonged to the cycle of Kumarbi, but this proposal is not universally accepted.{{sfn|Dijkstra|2014|p=65}} The restoration of the plot is uncertain, both due to state of preservation and the still imperfect understanding of Hurrian language.{{sfn|Dijkstra|2014|pp=67-68}} In known fragments Shaushka seeks the help of [[Ea (god Enki)|Ea]], as suggested to her by Kumarbi,{{sfn|Dijkstra|2014|p=76}} assembles various gods for uncertain reasons,{{sfn|Dijkstra|2014|p=75}} protects Hašarri from a lion,{{sfn|Dijkstra|2014|p=93}} and eventually rejoices watching the olive tree's growth, possibly supplemented with the help of her magic.{{sfn|Dijkstra|2014|p=94}} Ninatta and Kulitta also make a brief appearance in an unknown role.{{sfn|Dijkstra|2014|p=93}}
Shaushka also replaces Ishtar in the Hurrian translation of the ''[[Epic of Gilgamesh]]''.{{sfn|Beckman|2003|p=52}} However, in the Hittite version Ishtar's replacement is instead a goddess whose name is written as <sup>d</sup>IŠ<sub>8</sub>-TÁR-iš, whose identity cannot be determined with certainty.{{sfn|Beckman|2003|p=52}}
==Later relevance==
===Assyrian Ishtar of Nineveh===
[[Iron Age]] attestations of the goddess of Niniveh come exclusively from [[Assyria]].{{sfn|Beckman|1998|p=7}} Her character in this period was shaped by associations with Ishtar of Assur and Ishtar of [[Erbil|Arbela]], and especially under the rule of the Assyrian [[Sargonid dynasty|Sargonids]], all three of them were in turn influenced by [[Ninlil]], as a result of the Assyrian rulers pairing all of these goddesses with the head of the imperial pantheon, [[Ashur (god)|Ashur]].{{sfn|Beckman|1998|p=7}}
Some Hurrian elements nonetheless survived in Nineveh.{{sfn|Beckman|1998|p=8}} Shaushka's role as a healing deity seemingly resurfaces in the documents from the reign [[Ashurnasirpal I]], who prayed to the Ishtar of Nineveh to be relieved from physical and mental pains.{{sfn|Beckman|1998|p=7}} Additionally, Frans Wiggermann considers a text describing Ishtar of Nineveh whose "upper parts are Bel, and (...) lower parts are Ninlil" to be evidence of the deity's [[androgynous]] character.{{sfn|Wiggermann|1997|p=237}} A further example of Hurrian influence is the fact that in the first millennium BCE Ninatta and Kulitta are attested in the entourages of Ishtar of Arbela,{{sfn|MacGinnis|2020|p=109}} Ishtar of Assur,{{sfn|Wilhelm|1989|p=52}} and Ishtar of Nineveh.{{sfn|Frantz-Szabó|1983|p=304}} The Akkadian spellings of their names known from [[Neo-Assyrian Empire|neo-Assyrian]] sources are ''<sup>d</sup>Ni-ni-tum'' and ''<sup>d</sup>Ku-li-it-tum''.{{sfn|Frantz-Szabó|1983|p=304}} It is also possible that the frequent appearances of Adad side by side with Ishtar in neo-Assyrian treaties were the influence of Hurrian beliefs regarding the close connection between Teshub and Shaushka.{{sfn|Schwemer|2001|p=460}}
[[Sargon II]] in a single document used the name "Šawuška" to refer to a goddess he called the "dweller in Nineveh."{{sfn|Beckman|1998|p=8}} This is assumed to be the last pre-modern mention of her as a distinct figure.{{sfn|Trémouille|2011|p=101}}
===Ugaritic Ishtar Hurri and Phoenician Astarte Hurri===
It has been proposed that a figure known as Ishtar Hurri (the Hurrian Ishtar{{sfn| Smith|2014|p=54}} first attested in texts from Ugarit written in Akkadian, was analogous to Shaushka.{{sfn|Trémouille|2011|pp=100-101}}{{sfn|Smith|2014|p=77}} While other explanations of the epithet Hurri have also been proposed, according to Mark Smith they are not plausible.{{sfn|Smith|2014|p=77}} The "Hurrian Astarte" is known from 8th century BCE [[Sidon]].{{sfn|Bloch-Smith|2014|p=183}}
==References==
{{reflist|20em}}
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{{refend}}
{{Authority control}}
{{Hurrian mythology}}
{{DEFAULTSORT:シヤウシユカ}}
[[Category:ヒッタイト神話]]
[[Category:フルリ神話]]
[[Category:女神]]
[[Category:軍神]]
{{Infobox deity
| type = Hurrian
| name = Šauška
| image = File:Shaushka Yazilikaya.jpg
| caption = Engraving of a relief from [[Yazılıkaya]] near [[Hattusa]] (Boǧazkale) depicting Shaushka.
| deity_of = Goddess of love, war and healing
| cult_center = [[Nineveh]], [[Nuzi]]
| symbol =
| parents ={{plainlist|
*[[Anu (god)|Anu]] and [[Kumarbi]]
*alternatively [[Kušuḫ]]{{sfn|Trémouille|2011|p=102}}}}
| siblings = [[Teshub]] and [[Tasmisu|Tašmišu]]
| equivalent1_type = Mesopotamian
| equivalent1 = [[Inanna]]/Ishtar
| equivalent2_type = Ugaritic
| equivalent2 = [[Ashtart]]
| equivalent3_type = Hittite
| equivalent3 = possibly [[Anzili]]
}}
'''Šauška''' ('''Shaushka'''), also called '''Šauša''' or '''Šawuška''', was the highest ranked goddess in the [[Hurrian religion|Hurrian]] pantheon, associated with love and war, as well as with incantations and by extension with healing. While she was usually referred to as a goddess and with feminine titles, such as ''allai'' ([[Hurrian language|Hurrian]]: "lady"), references to masculine Shaushka are also known. The Hurrians associated her with [[Nineveh]], but she was also worshiped in many other centers associated with this culture, from Anatolian cities in [[Kizzuwatna]], through [[Alalakh]] and [[Ugarit]] in [[Syria (region)|Syria]], to [[Nuzi]] and Ulamme in northeastern [[Mesopotamia]]. She was also worshiped in southern Mesopotamia, where she was introduced alongside a number of other foreign deities in the [[Third Dynasty of Ur|Ur III period]]. In this area, she came to be associated with [[Ishtar]]. At a later point in time, growing Hurrian influence on [[Hittites|Hittite]] culture resulted in the adoption of Shaushka into the Hittite state pantheon.
In Hurrian myths, many of which are only known from their Hittite translations, Shaushka commonly appears either as an ally of her brother [[Teshub]], or as a heroine in her own right. Specific narratives describe her battles against the sea monster [[Ḫedammu]], the diorite giant [[Ullikummi]], the sea god [[Kiaše]] and the mountain god [[Pišaišapḫi]]. She also appears in a myth about Hašarri, a personified olive tree, who needs to be protected by her from various threats.
Both in the sphere of cult and in myths, Shaushka was usually accompanied by her two handmaidens, [[Ninatta and Kulitta]]. Other servant deities associated with her appear only in lists of offerings and descriptions of rituals.
==Name==
The name Šauška has a [[Hurrian language|Hurrian]] origin and can be translated as "The Great One" or "The Magnificent One."{{sfn|Beckman|1998|p=2}} Many Hurrian deities had similarly simple, epithet-like names, for example [[Allani]] ("the lady"), Mušuni ("she of justice"), [[Kumarbi]] ("he of Kumar") or [[Nabarbi]] ("she of Nawar").{{sfn|Archi|2013|pp=6-7}}
The spellings vary between sources. The [[Bogazköy Archive]] archive attests multiple, both logographic (<sup>[[dingir|d]]</sup>IŠ<sub>8</sub>-TÁR, <sup>d</sup>LIŠ and <sup>d</sup>GAŠAN){{sfn|Beckman|1998|p=3}} and syllabic (no less than eleven variants),{{sfn|Trémouille|2011|p=100}} the latter present in exclusively Hurrian contexts.{{sfn|Beckman|1998|p=3}} Logographic spellings also predominate in literary texts, but ''Song of Hašarri'' is an exception and seemingly consistently employs the syllabic spelling ''<sup>d</sup>Ša-wu<sub>u</sub>-us-ga''.{{sfn|Dijkstra|2014|p=68}} Early Hurrian king of [[Urkesh]] and Nawar, Atal-shen, used the logogram <sup>d</sup>INANNA to write Shaushka's name,{{sfn|Archi|2013|p=8}} while later on in [[Nuzi]] one logographic spelling was <sup>d</sup>U.{{sfn|Wegner|1980|p=188}} In [[Mitanni]] documents, the usual spelling is syllabic, ''<sup>d</sup>Ša-uš-ka-a''.{{sfn|Trémouille|2011|p=99}}
Based on administrative texts of the archives of the Third Dynasty of Ur, the early spelling was ''<sup>d</sup>Ša-u<sub>18</sub>-ša''.{{sfn|Sharlach|2002|p=105}} In Mari in the Old Babylonian period the name was spelled as ''<sup>d</sup>Ša-ú-úš–an'', and was often preceded by the epithet ''al-la-e-en'', understood as ''allai'', "lady,"{{sfn|Trémouille|2011|p=99}} equivalent of [[Sumerian language|Sumerian]] ''gašan'' and [[Akkadian language|Akkadian]] ''bēltu''.{{sfn|Wegner|1980|p=27}} The same epithet is attested from other Hurrian texts, sometimes in the variant ''allai Ninuwa'', "lady of [[Nineveh]]."{{sfn|Wegner|1980|p=27}} Other Hurrian goddesses, for example [[Hebat]]{{sfn|Archi|2013|p=6}} or [[Pinikir]], could be referred to as ''allai'' too.{{sfn|Wegner|1980|p=27}} Additionally, it was the origin of the name of the goddess of the underworld, Allani.{{sfn|Sharlach|2002|p=99}}
Two alphabetic spellings are attested in [[Ugaritic texts]], ''šwšk'' and ''šušk''.{{sfn|Trémouille|2011|p=100}}
===Uncertain attestations===
According to [[Joan Goodnick Westenholz]], it is difficult to tell if full correspondence can be assumed to exist between Hurrian Shaushka and Assyrian Ishtar of Nineveh,{{sfn|Westenholz|2004|pp=14-15}} especially in inscriptions of [[Shamshi-Adad I]],{{sfn|Westenholz|2004|p=16}} who might have introduced religious innovations in Nineveh to compete with the religious importance of the city of [[Assur]] and its manifestation of Ishtar.{{sfn|Westenholz|2004|p=14}} A different view is presented by Beate Pongratz-Leisten, who understands Shaushka and Ishtar of Nineveh to be fully analogous, and as a result, refers to the goddess whose temple existed in [[Babylon]] at the end of the second millennium BCE and to Shaushka as known from sources from the Hurrian kingdom of [[Arrapha]] as one and the same.{{sfn|Pongratz-Leisten|2012|pp=90-91}}
It is assumed that Ishtar references in documents from the Old Assyrian trading colony [[Kanesh]] are Ishtar of Assur rather than Shaushka, but she might nonetheless appear in Assyrian [[theophoric name]]s attested on tablets from that site.{{sfn|Beckman|1998|p=2}}
Daniel Schwemer argues that NIN''-na-gar<sup>ki</sup>'' ([[Belet Nagar]]) from the inscription of [[Tish-atal]] was a local form of Shaushka.{{sfn|Schwemer|2001|p=445}} This view has been evaluated critically by Joan Goodnick Westenholz, who remarks that with the exception of their gender these deities do not appear to be similar to each other.{{sfn|Asher-Greve|Westenholz|2013|p=71}}
==Character==
Shaushka was a goddess of love (including sexual love), as well as war.{{sfn|Trémouille|2011|p=101}} In the former of these two roles, she was believed to be able to guarantee conjugal love, return or deprive of potency, but also turn women into men and vice versa.{{sfn|Trémouille|2011|p=101}} Especially in Anatolia, she was also closely associated with magic and incantations, and as a result could be invoked as a healing deity.{{sfn|Beckman|1998|p=6}} Hittite texts describe her as ''taršikantaš'' MUNUS-''aš'', which can be translated as "the woman of that which is repeatedly spoken," most likely a reference to her role in incantations.{{sfn|Beckman|1998|p=5}}
Shaushka was also the tutelary goddess of [[Nineveh]], and in Hurrian myths she is often called the "queen" of that city.{{sfn|Beckman|1998|p=4}} Other Hurrian texts refer to her as ''Ninuwawi'', "she of Nineveh," or ''Ninuvaḫi'', "the Ninevite."{{sfn|Beckman|1998|p=5}} The association is also present in Mesopotamian texts: these from the Ur III period label her as ''ni-nu-a-kam'', "of Nineveh,"{{sfn|Sharlach|2002|p=105}} while an Old Babylonian god list from [[Uruk]] mentions her under the name <sup>d</sup>INANNA ''ni-nu-a''.{{sfn|Trémouille|2011|p=99}}
Unlike the Mesopotamian [[Inanna|Ishtar]], as well as the other "Ishtars" known to Hurrians and Hittites (such as Ishtar of [[Samuha]], possibly the same deity as the enigmatic "[[Goddess of the Night (Hurrian)|Goddess of the Night]]," DINGIR.GE<sub>6</sub>), Shaushka did not have a pronounced astral character.{{sfn|Beckman|1998|p=7}} The role of a divine representation of Venus was instead played by [[Pinikir]] in the Hurrian pantheon.{{sfn|Taracha|2009|p=118}} Like Shaushka, she was associated with Ishtar.{{sfn|Beckman|1999|p=25}} A single ritual text pairs her with Shaushka.{{sfn|Wegner|1980|p=165}}
=== Androgynous or genderfluid characteristics ===
While primarily referred to as a goddess,{{sfn|Trémouille|2011|p=101}} Shaushka had both a feminine and masculine aspect and in reliefs from the [[Yazılıkaya]] sanctuary appears twice, once among the gods, accompanied also by her handmaidens [[Ninatta and Kulitta]], and once among goddesses.{{sfn|Taracha|2009|p=95}} A Hurrian ritual text separately mentions offerings to "male attributes" and "female attributes" of Shaushka.{{sfn|Wilhelm|1989|p=52}}
Hittitologist [[Gary Beckman]] states that "ambiguous gender identification" was a characteristic of a category he refers to as "Ishtar type" goddesses, encompassing also the likes of [[Ninsianna]] and Pinikir.{{sfn|Beckman|1999|p=25}}
==In visual arts==
[[File:Yazılıkaya room A Ninatta, Kulitta, Šawuška, Ea 3442.jpg|thumb|Shaushka accompanied by Ninatta and Kulitta in the procession of deities in [[Yazılıkaya]]]]
Shaushka was commonly depicted in the company of and her two attendants, Ninatta and Kulitta,{{sfn|Wiggermann|1997|p=237}} both on reliefs and on [[cylinder seals]].{{sfn|Herbordt|2011|p=104}}
A Hittite text describing the appearance of statues of various deities mentions two depictions of Shaushka, one seated, winged and holding a cup, and another, masculine, also winged and armed with a golden ax.{{sfn|Herbordt|2011|p=103}} Both were said to be flanked by Ninatta and Kulitta and accompanied by an ''awiti'',{{sfn|Herbordt|2011|p=103}} a mythical winged lion.{{sfn|Wiggermann|1997|p=237}}
On the [[Yazılıkaya]] reliefs, masculine Shaushka appears in the procession of male deities (figure designated as 38 in modern reference works), accompanied by Ninatta and Kulitta (figures 36 and 37).{{sfn|Herbordt|2011|p=103}} While beardless, he wears the same pointed headwear as the other male deities, as well as a robe exposing one leg and pointed shoes.{{sfn|Herbordt|2011|p=103}} An inscription placed above a gap between figures 55 and 56 in the procession of female deities indicates that originally feminine Shaushka was depicted there as well, but this relief remains missing.{{sfn|Herbordt|2011|p=104}} A single relief similar to these from Yazılıkaya has however been found in nearby [[Yekbas, Boğazkale|Yekbas]].{{sfn|Herbordt|2011|p=104}}
A further relief of Shaushka is known from [[Malatya]], where she is depicted holding an ax and a hammer, and wearing the same type of horned headwear as the male deities.{{sfn|Herbordt|2011|p=104}} Similar reliefs are also known from other locations, including [[Ain Dara (archaeological site)|Ain Dara]] and [[Aleppo]], though the weapons are not always the same, with clubs and spears also attested.{{sfn|Herbordt|2011|p=105}} Like the Yazılıkaya reliefs, they tend to show Shaushka with one leg exposed.{{sfn|Herbordt|2011|p=105}} Some of them are winged.{{sfn|Herbordt|2011|p=105}}
[[Lapis lazuli]] figurines of Shaushka are known from [[Carchemish]]{{sfn|Herbordt|2011|p=104}} and possibly [[Alalakh]].{{sfn|Herbordt|2011|p=105}}
===Uncertain examples===
[[File:BowlfromHasanlu.png|thumb|A drawing of the figures depicted on the bowl of Hasanlu. A naked goddess, who might be Shaushka, is visible in the bottom right corner.]]
Some possible depictions of Shaushka are also known from Nuzi, though they are not directly labeled as such in inscriptions from the site or other textual sources.{{sfn|Herbordt|2011|p=105}} One is a figure of a deity holding an axe and a geometric emblem, dressed in shoes with pointy ends and a robe exposing the abdomen and legs, but lacking any identifiable sex characteristics, which is assumed to fit Shaushka's dual nature as both masculine and feminine deity.{{sfn|Herbordt|2011|p=105}} Additionally, goddesses depicted on eastern Hurrian cylinder seals in company of various animals (lions, goats, bulls, snakes, scorpions) and mythical beasts (lion-dragons, [[Kusarikku|bullmen]], sphinx-like and snake-like creates, two-headed griffin demons) are often assumed to be Shaushka, her hypostases or similar local deities, though this identification is uncertain due to lack of textual evidence.{{sfn|Herbordt|2011|pp=105-106}}
Frans Wiggermann additionally considers it possible that some depictions of the weather god accompanied by a naked goddess, usually interpreted as [[Adad]] and [[Shala]], instead represent Teshub and his companion,{{sfn|Wiggermann|1998|p=51}} who he assumes to be Shaushka.{{sfn|Wiggermann|1998|p=52}}
The naked goddess depicted on the [[Golden bowl of Hasanlu|bowl of Hasanlu]] might be Shaushka, as the scenes depicted on it are sometimes interpreted as a representation of myths from the [[Kumarbi]] cycle.{{sfn|Archi|2013|p=8}}
==Position in the pantheon==
[[File:Yazilikaya reliefs 42 43.JPG|thumb|Teshub and Hebat on the [[Yazılıkaya]] reliefs]]
Shaushka was the highest ranked goddess in the Hurrian pantheon, as evidenced for example by documents from the kingdom of [[Arrapha]]{{sfn|Wilhelm|1989|p=51}} and by the correspondence of the Mitanni king [[Tushratta]].{{sfn|Beckman|1998|p=2}} Her status was lower only in [[Kizzuwatna]], where the main Hurrian goddess was instead [[Hebat]], absorbed from the pantheon of Halab (Aleppo) and regarded as the wife of Teshub.{{sfn|Wilhelm|1989|p=51}} Shaushka's secondary position compared to Hebat is particularly visible in Hittite lists of divine witnesses of treaties.{{sfn|Beckman|1998|p=6}} According to Alfonso Archi, Shaushka was nonetheless one of the three most commonly worshiped unmarried Hurrian goddesses in the west, next to [[Allani]] and [[Ishara]],{{sfn|Archi|2020|p=20}} while according to Gernot Wilhelm her position in Alalakh and [[Ugarit]] was the same as in the east.{{sfn|Wilhelm|1989|p=51}} Shaushka could be included in {{transl|xhu|kaluti}} (offering lists) dedicated to the circle of Teshub, in which case she was placed between the god [[Enki|Ea]] and her servants Ninatta and Kulitta,{{sfn|Taracha|2009|pp=94-95}} or to these dedicated Hebat, in which case she could be placed between [[Aya (goddess)|Aya]] and [[Shuwala]],{{sfn|Taracha|2009|p=95}} but she could also head a {{transl|xhu|kaluti}} of her own,{{sfn|Beckman|1998|p=6}} which included deities such as Allani, Ishara and [[Nikkal]].{{sfn|Trémouille|2011|p=102}}
===Family===
Western Hurrians regarded her as Teshub's sister,{{sfn|Taracha|2009|p=121}} but their relation in eastern Hurrian pantheons from the Mittani Empire or various kingdoms east of the [[Tigris]] is uncertain.{{sfn|Schwemer|2008|p=5}} They could be worshiped side by side, but Shaushka was never explicitly identified as Teshub's spouse.{{sfn|Schwemer|2008|p=5}}
Marie-Claude Trémouille notes that as the sister of Teshub, she was presumably the daughter of [[Anu]] and [[Kumarbi]].{{sfn|Trémouille|2011|p=102}} However, the first myth in the so-called Kumarbi cycle, which deals with the birth of his children, does not mention her,{{sfn|Trémouille|2011|p=101}} even though she is referred to as the sister of both Teshub and his brother (and [[sukkal]]) [[Tashmishu]] in other compositions.{{sfn|Trémouille|2011|p=101}} It is possible more evidence was present in sections which are not preserved.{{sfn|Trémouille|2011|p=101}} Mary R. Bachvarova proposes that Shaushka might have been born before the storm god.{{sfn|Bachvarova|2013a|p=156}} In an alternate tradition, she was the daughter of the moon god, [[Kušuḫ]], likely due to influence of Mesopotamian religion,{{sfn|Trémouille|2011|p=102}} in which her counterpart Inanna was most commonly viewed as a daughter of the moon god [[Sin (mythology)|Nanna]] and his wife [[Ningal]].{{sfn|Asher-Greve|Westenholz|2013|p=230}} While Kušuḫ is also attested as the father of Teshub,{{sfn|Trémouille|2011|p=102}} according to Daniel Schwemer the reference is isolated and it is presently not possible to evaluate its implications.{{sfn|Schwemer|2008|p=6}}
Shaushka was typically regarded as unmarried{{sfn|Archi|2020|p=20}} and childless.{{sfn|Wegner|1980|p=76}}
===Court===
Ninatta and Kulitta, a dyad of Hurrian musician goddesses always listed together,{{sfn|Frantz-Szabó|1983|p=303}} were her handmaidens,{{sfn|Taracha|2009|p=123}} though in the Bronze Age they are only attested in texts from [[Hattusa]] and [[Ugarit]].{{sfn|Bachvarova|2013|p=27}} In ritual texts other deities were grouped with Ninatta and Kulitta as members of Shaushka's entourage.{{sfn|Frantz-Szabó|1983|p=304}} Examples include Šintal-wuri (Hurrian: "seven-eyed"), Šintal-irti ("seven-breasted"), Šinan-tatukarni ("twofold at [?] love"){{sfn|Wilhelm|1989|p=52}} and Namrazunna (from Akkadian ''namru'', shining, and ''Zunna'', a Hurrianized spelling of Suen, name of the moon god; unlike him Namrazunna was female).{{sfn|Frantz-Szabó|1989|p=141}} In one text, Ninatta, Kulitta, Šintal-irti and Namrazunna are grouped together as "first servants," while Šinan-tatukarni, Ali, Halzari and Taruwi are labeled as "last servants."{{sfn|Wegner|1980|pp=50-51}} It is assumed that the former group should be understood as bringers of luck, and the latter as having the opposite impact.{{sfn|Wegner|1980|p=50}}
Another minor deity, Undurumma, attested with certainty in only one document, was identified as Shaushka's sukkal (attendant deity).{{sfn|Wilhelm|2014a|p=335}} The same ritual text also mentions other Hurrian sukkals: [[Isimud|Immanzizi]], Ḫupuštukar, Tenu, Lipparuma and Mukišanu.{{sfn|Kammenhuber|1972|p=370}} It is uncertain if Unudurupa (also spelled Unduruwa), associated with Allani in another document, was the same deity as Undurumma.{{sfn|Wilhelm|2014a|p=335}}
An association between Shaushka and [[Nabarbi]] is also attested.{{sfn|Wilhelm|1997|p=498}} In some ''itkalzi'' ("purification") rituals they appear alongside the pairs [[Hutena and Hutellura]], Ea and [[Damkina]], and Hebat and Mušuni.{{sfn|Wilhelm|1997|p=498}} One of such texts refers to "water of Shaushka and Nabarbi," believed to have purifying qualities.{{sfn|Haas|1998|p=1}}
===Attested equivalences===
Shaushka was regarded as the Hurrian equivalent of [[Ishtar]], and Mesopotamian lexical lists could refer to her as "Ishtar of [[Subartu]]."{{sfn|Beckman|1998|p=2}} The term "Subartu" designated areas north of Mesopotamia.{{sfn|Pongratz-Leisten|2012|p=96}}{{sfn|Wilhelm|1989|p=7}} Both in ancient documents and in past scholarship the terms "Subartu" and "Subarians" usually refer to Hurrians.{{sfn|Wilhelm|1989|p=8}} In Ugarit Shaushka could be associated with [[Ashtart]].{{sfn|Smith|2014|p=54}} However, in four Ugaritic texts Ashtart instead corresponds to Ishara.{{sfn|Smith|2014|pp=76-77}} Mary R. Bachvarova and Gernot Wilhelm consider it possible that [[Anzili]] was regarded as her Hittite counterpart, though this view is not accepted by [[Volkert Haas]], who points out that Anzili was paired with the goddess Zukki, while Shaushka was not.{{sfn|Bachvarova|2013|p=25}}
==Worship==
Both Shaushka and her primary cult center, Nineveh, are mentioned for the first time in a text from [[Puzrish-Dagan]] dated to the 46th year of [[Shulgi]]'s reign.{{sfn|Beckman|1998|p=1}} The city already existed in the [[Sargonic dynasty|Sargonic period]], but according to Gary Beckman it is unknown if it was inhabited by Hurrians and if Shaushka was worshiped in it at the time.{{sfn|Beckman|1998|pp=1-2}} Joan Goodnick Westenholz argues that in the light of later evidence and well attested Hurrian names of various locations in northern Mesopotamia, it is plausible that Nineveh was already Hurrian during the reign of kings of Akkad.{{sfn|Westenholz|2004|p=10}}
Shaushka, directly identified as the goddess of Nineveh, was also worshiped in Nuzi,{{sfn|Beckman|1998|p=2}} where she appears in theophoric names, one example being Ar-Shaushka.{{sfn|Trémouille|2011|p=102}} She was most likely worshiped in a double temple dedicated jointly to her and Teshub.{{sfn|Wegner|1980|p=188}} Documents from Nuzi listing oil offerings to various deities additionally attest the worship of other goddesses referred to as "Ishtars": IŠTAR ''Ḫumella'', IŠTAR ''Akkupaweniwe'', IŠTAR ''Tupukilḫe'', IŠTAR ''Putaḫḫe'', IŠTAR ''Allaiwašwe'' (first half of the name might be identical with the word ''allai'', "lady"{{sfn|Wegner|1980|p=27}}), and IŠTAR ''bēlat dūri''.{{sfn|Beckman|1998|p=2}} Most of these epithets are either Hurrian or Hurrianised, and their meaning is unknown.{{sfn|Trémouille|2011|p=99}} An exception is ''bēlat dūri'', which means "lady of the city walls" in Akkadian.{{sfn|Wilhelm|2014|p=305}} It is also known that in Ulamme, a Hurrian city like Nuzi located in the kingdom of Arrapha, IŠTAR ''Ḫumella'' was associated with [[Nergal]].{{sfn|Wilhelm|2014|p=305}} A further cult center of Shaushka known from the Nuzi texts is Lupti, identified with modern [[Taza Khurmatu]].{{sfn|Wegner|1980|p=186}}
[[File:EA 23 - Tushratta to Amenhotep III.jpg|thumb|Amarna letter EA 23, which mentions a statue of Shaushka]]
An important document pertaining to worship of Shaushka in the Mittani empire is the [[Amarna letter EA 19]], written by Tushratta, king of Mitanni to his father-in-law, pharaoh [[Amenophis III]], and mentioning a statue of Shaushka meant to help with the recovery of the ailing pharaoh:{{sfn|Pongratz-Leisten|2012|p=101}}
{{blockquote|<poem>
Thus Šauška of Niniveh, mistress of all lands: "I wish to go to Egypt, a country that I love, and then return." Now I herewith send her, and she is on her way.
(...)
May Šauška , the mistress of heaven, protect us, my brother and me, 100,000 years, and may our mistress grant both of us great joy. And let us act as friends.
Is Šauška for me alone my god(dess), and for my brother not his god(dess)?
</poem>}}
Shaushka was also worshiped in various cities in Syria. In Ugarit she appears in a ritual dedicated to the local goddess Ashtart.{{sfn|Trémouille|2011|p=100}} One section of the text pertaining directly to the Hurrian goddess is written in Ugaritic.{{sfn|Pardee|2002|p=93}} She was also venerated in [[Alalakh]], though Marie-Claude Trémouille notes that the logogram IŠTAR might instead denote Ishara in sources from that city.{{sfn|Trémouille|2011|p=99}} Shaushka is however unambiguously attested in personal names, such as Arib-Shaushka and Wandi-Shaushka.{{sfn|Trémouille|2011|p=102}} In Emar she appears exclusively in Hurro-Hittite documents, and bears the Hurrian epithet awar(r)iwe, of the steppe.{{sfn|Trémouille|2011|p=100}}
A genre of Hurrian songs whose name, ''zinzabuššiya'', is derived from that of an unidentified bird, was associated with the worship of Shaushka according to Hittite documents.{{sfn|Beckman|1998|p=6}} The bird in mention, ''zinzabu'', was also associated with her.{{sfn|Trémouille|2011|p=102}}
===Mesopotamian reception===
It is presently uncertain under what circumstances Shaushka and other foreign deities were introduced to the pantheon of Mesopotamia during the Ur III period.{{sfn|Sharlach|2002|pp=108-110}} Tonia Sharlach notes the areas in which they were originally worshiped form a horseshoe around territories the Ur state controlled, from Upper [[Euphrates]] and [[Khabur (Euphrates)|Khabur]] triangle to [[Kirkuk]] and [[Diyala River|Diyala]].{{sfn|Sharlach|2002|p=106}}In addition to Shaushka, the Hurrian examples include Allatum (Allani) from Zimudar{{sfn|Sharlach|2002|p=99}} and [[Shuwala]] from [[Mardaman]].{{sfn|Trémouille|2013|p=374}}
While foreign deities were generally not worshiped in the official provincial shrines of the Ur III state, Shaushka appears to be an exception, as offerings to her took place in the provincial shrine in [[Umma]],{{sfn|Sharlach|2002|p=94}} where she received linen textiles, possibly clothing meant for a cult state.{{sfn|Sharlach|2002|p=106}} However, she only rarely received offerings at the royal court.{{sfn|Sharlach|2002|p=105}}
In the [[Old Babylonian Empire|Old Babylonian period]] the worship of Shaushka persisted in [[Isin]], where she appears in offering lists and in a local god list, in a section dedicated to manifestations of Ishtar.{{sfn|Sharlach|2002|p=105}} A forerunner to the later god list ''[[An = Anum]]'' known from [[Uruk]] from the same period also mentions her.{{sfn|Trémouille|2011|p=99}} She is also present in texts from [[Mari, Syria|Mari]] from the period of [[Zimri-Lim]]'s reign.{{sfn|Trémouille|2011|p=99}}
Theophoric names invoking Shaushka are also known from Mesopotamian sources from Puzrish-Dagan, Ur, and [[Lagash]],{{sfn|Trémouille|2011|p=99}} for example Ur-Shausha and Geme-Shausha, both using the standard Ur III spelling of the name.{{sfn|Sharlach|2002|p=106}}
===Hittite reception===
Shaushka was also worshiped by the Hittites, who received her from the Hurrians.{{sfn|Pongratz-Leisten|2012|p=91}} The Bogazköy Archive contains many references to Shaushka.{{sfn|Beckman|1998|p=3}} There are few, if any, references to any "Ishtar-type" goddesses in texts from the Old Hittite period, indicating that Shaushka only gained her importance in Anatolia, attested from the Middle Hittite period onward, under Hurrian influence.{{sfn|Beckman|1998|p=3}} The annexation of Kizzuwatna in particular is assumed to be a contributing factor.{{sfn|Trémouille|2011|p=100}} 25 local hypostases of Shaushka or other goddesses represented by the logogram <sup>d</sup>IŠTAR are known from Hittite sources.{{sfn|Trémouille|2011|p=102}} In addition to Shaushka of Nineveh, these from the cities of [[Lawazantiya]], Hattarina and Tameninga occur particularly commonly.{{sfn|Trémouille|2011|p=102}} Also common are references to Ishtar of Samuha,{{sfn|Beckman|1998|p=4}} usually identified by researchers as the so-called [[Goddess of the Night (Hurrian)|Goddess of the Night]].{{sfn|Miller|2008|p=69}}
Many of the locations associated with Shuahshka in Hittite documents were located in northern Syria and southeastern Anatolia, and both she and any other goddesses referred to as "Ishtars" were apparently not associated with any of the oldest Hittite religious centers ike [[Nerik]] and [[Zippalanda]].{{sfn|Beckman|1998|pp=3-4}} There is nonetheless evidence for worship of her in cities like Katapa and Lanta, according to Gary Beckman belonging to the central Hittite area,{{sfn|Beckman|1998|p=4}} and she likely had a temple in Hattusa as well.{{sfn|Beckman|1998|p=5}}
Shaushka is mentioned in documents from the reign of king [[Hattusili III]], who married [[Puduhepa]], the daughter of this goddess' priest from Lawazantiya, Pentipsharri.{{sfn|Frantz-Szabó|2008|p=106}} Some members of the royal court during his reign had theophoric names invoking Shaushka, some of them combining Hittite and Hurrian name elements.{{sfn|Trémouille|2011|p=102}} She was also introduced to many northern Hittite towns during the reign of Puduhepa's son [[Tudḫaliya IV]], alongside other foreign deities such as Ishtar of Babylon, Syrian Milku or storm god (Adad) of Assur.{{sfn|Taracha|2009|pp=106-107}}
Due to logographic writing of divine names in Hittite texts, it is difficult to tell what types of clergy belonged to the cult of Shaushka and served as the staff of her temples.{{sfn|Trémouille|2011|p=102}} An exception is the case of ''<sup>lú</sup>kirištenna'', who were directly associated with festivals of Shaushka.{{sfn|Trémouille|2011|p=102}}
== Myths ==
===Cycle of Kumarbi===
Shaushka plays a major role in myths forming the Kumarbi cycle,{{sfn|Hoffner|1998|p=41}}{{sfn|Trémouille|2011|p=101}} known largely from their [[Hittite language|Hittite]] translations.{{sfn|Hoffner|1998|p=40}}
In the ''Song of [[Ḫedammu]]'', she is the central protagonist.{{sfn|Trémouille|2011|p=101}} She discovers the existence of the eponymous antagonist, a voracious sea monster who was the son of Kumarbi and Šertapšuruḫi, a daughter of his ally, the sea god [[Kiaše]], and informs Teshub about it.{{sfn|Hoffner|1998|p=51}} After hearing the news, Teshub starts crying.{{sfn|Hoffner|1998|p=52}} The following scene is poorly preserved, but it is possible that a violent struggle occurs between Teshub and his allies and Kumarbi.{{sfn|Hoffner|1998|p=51}} When the text resumes, both sides are being admonished by the god Ea, who warns them about the potential dire consequences of their lack of concern of welfare of their human followers.{{sfn|Hoffner|1998|p=51}} Shaushka therefore devises a non-violent solution to the threat of Ḫedammu.{{sfn|Hoffner|1998|p=51}} She seduces the eponymous antagonist, and with the help of her servants Ninatta and Kulitta tricks him into drinking a sedating potion, which seemingly leads to his defeat,{{sfn|Frantz-Szabó|1983|p=304}} though the ending is not preserved.{{sfn|Hoffner|1998|p=51}} It is possible that like some of the other antagonists, he was not killed, but merely had to abstain from trying to overthrow Teshub.{{sfn|Dijkstra|2012|p=79}}
In the Song of Ullikummi, after the sun god [[Šimige]] informs Teshub about the birth of a new threat, the diorite giant [[Ullikummi]], Shaushka joins her brother in a journey to mount Hazzi, from which they can see the new foe.{{sfn|Hoffner|1998|p=56}} She unsuccessfully attempts to seduce the monster by adorning herself with sea shells and singing a song which reaches both earth and heaven,{{sfn|Hoffner|1998|pp=60-61}} but a sea wave informs her her efforts are in vain as the monster is incapable of feeling anything.{{sfn|Dijkstra|2012|p=59}}
She also appears in the {{transl|xhu|Song of <sup>d</sup>LAMMA}}, in which she is attacked by the eponymous deity while traveling with Teshub in his chariot.{{sfn|Hoffner|1998|p=46}} According to Marie-Claude Trémouille this myth emphasizes her role as a war deity.{{sfn|Trémouille|2011|p=101}} While she does not play an active role in the ''Song of Silver'',{{sfn|Trémouille|2011|p=102}} she is mentioned in passing as a (half-)sister of Kumarbi's half human son, Silver.{{sfn|Hoffner|1998|p=49}}
===Other myths===
Shaushka is referenced in a fragmentary myth dealing with the sea.{{sfn|Ayali-Darshan|2015|p=30}} It relays that at one point the sea caused a flood which reached the heavens, and demanded tribute of gold, silver and [[lapis lazuli]] from the gods, with Kumarbi possibly urging the other deities to pay.{{sfn|Rutherford|2001|p=603}} The deity who brings the tribute to the sea is Shaushka (<sup>d</sup>[[Ištar|IŠTAR]]).{{sfn|Dijkstra|2012|p=69}}{{sfn|Ayali-Darshan|2015|p=30}} It has been pointed out that this text resembles an [[Egyptian language|Egyptian]] composition about the goddess [[Astarte]] and the sea, known from the so-called "Astarte papyrus," though the latter bears similarities to the Baal Cycle as well.{{sfn|Rutherford|2001|pp=602-603}}
Another myth (KUB 33.108) deals with the conflict between Shaushka and the mountain god [[Pišaišapḫi]], described in it as a rapist.{{sfn|Archi|2013|p=14}} In return for sparing him in spite of his crime he promises to tell her the story of Teshub's victory over the sea and the subsequent rebellion of the mountain gods against him.{{sfn|Rutherford|2001|p=602}}
''Song of Hašarri'', only known from fragments, seemingly recounts a story in which Shaushka raises the eponymous entity,{{sfn|Dijkstra|2014|p=67}} whose name can be translated as "oil."{{sfn|Dijkstra|2014|p=65}} It has been proposed that in the context of this myth Hašarri should be understood as a personified{{sfn|Dijkstra|2014|p=69}} olive tree.{{sfn|Dijkstra|2014|p=67}} Volkert Haas proposed that this myth might have belonged to the cycle of Kumarbi, but this proposal is not universally accepted.{{sfn|Dijkstra|2014|p=65}} The restoration of the plot is uncertain, both due to state of preservation and the still imperfect understanding of Hurrian language.{{sfn|Dijkstra|2014|pp=67-68}} In known fragments Shaushka seeks the help of [[Ea (god Enki)|Ea]], as suggested to her by Kumarbi,{{sfn|Dijkstra|2014|p=76}} assembles various gods for uncertain reasons,{{sfn|Dijkstra|2014|p=75}} protects Hašarri from a lion,{{sfn|Dijkstra|2014|p=93}} and eventually rejoices watching the olive tree's growth, possibly supplemented with the help of her magic.{{sfn|Dijkstra|2014|p=94}} Ninatta and Kulitta also make a brief appearance in an unknown role.{{sfn|Dijkstra|2014|p=93}}
Shaushka also replaces Ishtar in the Hurrian translation of the ''[[Epic of Gilgamesh]]''.{{sfn|Beckman|2003|p=52}} However, in the Hittite version Ishtar's replacement is instead a goddess whose name is written as <sup>d</sup>IŠ<sub>8</sub>-TÁR-iš, whose identity cannot be determined with certainty.{{sfn|Beckman|2003|p=52}}
==Later relevance==
===Assyrian Ishtar of Nineveh===
[[Iron Age]] attestations of the goddess of Niniveh come exclusively from [[Assyria]].{{sfn|Beckman|1998|p=7}} Her character in this period was shaped by associations with Ishtar of Assur and Ishtar of [[Erbil|Arbela]], and especially under the rule of the Assyrian [[Sargonid dynasty|Sargonids]], all three of them were in turn influenced by [[Ninlil]], as a result of the Assyrian rulers pairing all of these goddesses with the head of the imperial pantheon, [[Ashur (god)|Ashur]].{{sfn|Beckman|1998|p=7}}
Some Hurrian elements nonetheless survived in Nineveh.{{sfn|Beckman|1998|p=8}} Shaushka's role as a healing deity seemingly resurfaces in the documents from the reign [[Ashurnasirpal I]], who prayed to the Ishtar of Nineveh to be relieved from physical and mental pains.{{sfn|Beckman|1998|p=7}} Additionally, Frans Wiggermann considers a text describing Ishtar of Nineveh whose "upper parts are Bel, and (...) lower parts are Ninlil" to be evidence of the deity's [[androgynous]] character.{{sfn|Wiggermann|1997|p=237}} A further example of Hurrian influence is the fact that in the first millennium BCE Ninatta and Kulitta are attested in the entourages of Ishtar of Arbela,{{sfn|MacGinnis|2020|p=109}} Ishtar of Assur,{{sfn|Wilhelm|1989|p=52}} and Ishtar of Nineveh.{{sfn|Frantz-Szabó|1983|p=304}} The Akkadian spellings of their names known from [[Neo-Assyrian Empire|neo-Assyrian]] sources are ''<sup>d</sup>Ni-ni-tum'' and ''<sup>d</sup>Ku-li-it-tum''.{{sfn|Frantz-Szabó|1983|p=304}} It is also possible that the frequent appearances of Adad side by side with Ishtar in neo-Assyrian treaties were the influence of Hurrian beliefs regarding the close connection between Teshub and Shaushka.{{sfn|Schwemer|2001|p=460}}
[[Sargon II]] in a single document used the name "Šawuška" to refer to a goddess he called the "dweller in Nineveh."{{sfn|Beckman|1998|p=8}} This is assumed to be the last pre-modern mention of her as a distinct figure.{{sfn|Trémouille|2011|p=101}}
===Ugaritic Ishtar Hurri and Phoenician Astarte Hurri===
It has been proposed that a figure known as Ishtar Hurri (the Hurrian Ishtar{{sfn| Smith|2014|p=54}} first attested in texts from Ugarit written in Akkadian, was analogous to Shaushka.{{sfn|Trémouille|2011|pp=100-101}}{{sfn|Smith|2014|p=77}} While other explanations of the epithet Hurri have also been proposed, according to Mark Smith they are not plausible.{{sfn|Smith|2014|p=77}} The "Hurrian Astarte" is known from 8th century BCE [[Sidon]].{{sfn|Bloch-Smith|2014|p=183}}
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{{reflist|20em}}
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{{refend}}
{{Authority control}}
{{Hurrian mythology}}
{{DEFAULTSORT:シヤウシユカ}}
[[Category:ヒッタイト神話]]
[[Category:フルリ神話]]
[[Category:女神]]
[[Category:軍神]]
