GUTI
73It is not likely that the terms ‘Gutian’ and ‘Lullubian’ were general designations for ‘barbarous’ or ‘highlanders’ as Eidem proposes,
175
but there were individuals and groups of these Zagros peoples in Mesopotamia and Syria serving in the armies and as guards in the struggling kingdoms of the OB period. This phenomenon has later parallels in the Middle Ages, when groups from the same regions of Zagros and from Armenia and Central Asia became warriors in the armies of the Ayyūbids and Mamal i ks in Syria and Egypt.
176
Furthermore, one term for ‘barbarous’ or ‘highlander’ would be expected instead of ‘Gutian,’ ‘Lullubian’ and ‘Subarian.’ The Mari and northern Syrian scribes would have used the names of south Anatolian highlanders to designate a ‘highlander,’ not the names of far off Gutians and Lullubians of the Zagros. In Sumer and Babylonia, the Gutians were often mentioned in the royal inscriptions and literary compositions as barbarous enemies, scorpions, snakes, mountaineers beyond the law.
177
They were also described as one of the warring peoples of the region in the Erra and Išum epic.
178
The above mentioned text of Lugalanemundu is one of the oldest attestations of this people. Later, they were referred to as instruments of divine punishment and revenge, summoned by the god Enlil, or in another case by Marduk against Narām-Sîn, as in ‘The Curse of Agade.
Ethnically, the Gutians were apparently part of the ‘Zagros peoples,’ known by some authorities as ‘Caucasians,’which included Elamites, Kassites, Lullubians and others. Discussions about the term ‘namr ū / namr ū(tu)’ (meaning: bright, shining, or well-fed) used to describe Gutian slaves consider if it indicated an ethnic characteristic (fair-skinned). In an OB letter it seems to mean ‘good looking’ or the like instead of bright or fair-skinned.
Later sources continue to mention the Gutians as hostile. We read about them in the inscriptions of Aššurnasirpal II, Esarhaddon, Sargon II, Aššurbanipal and Nabuna’id. Mount Nimuš was located by Aššurnasirpal in the land of the Lullubians: “Mount Nimuš, which the Lullubians call Kinipa;” it was referred to in later texts as the mountain of the land of Guti: “….Mount Nimuš…., which is in Gutium;” this may be because the Gutians were better known by the scribes of that time than the Lullubians. Such attitudes towards the Gutians, Mount Nimuš, the Ark and the like were transformed through Hurrian in Hebrew,Syraic and Arabic literature into the story of the Ark, even as late as in the Koran, resting on the ‘Judi Mount’.
192
The Gutian language must remain a mystery until texts - if there are any in that language - are discovered. Glimpses can be gathered from some personal names in the Sumerian King List and other texts, which indicate that it belonged to the larger group of languages of the Zagros area such as Elamite (?) and Lullubian.It was described as “difficult” in an inscription of Hammurabi.
From these personal names Speiser deduced some characteristics including the prefix
w/a/iarla-, the element–laga-and the consonantal suffixes–b, -š and–(a)n.
These suffixes occur in the names ‘Sarlagab,’ ‘Elulumeš,’ ‘Inimibakeš,’‘Igešauš,’ ‘Iarlagab,’ ‘Iarlaganda,’ ‘Tirigan,’ ‘Lā-‘ar ā b,’ ‘Šarlak’ who was taken captive by Šārkališarr ī , the Gutian king ‘Endušše’ of the Shemshāra letters and perhaps even‘›ataniš’ of›amazi.
The–š suffix that seems to occur frequently in personal names and in toponyms like ‘Simaš,’ ‘kimaš’ and ‘Tukriš,’ is very likely connected to the Lullubian–si,while the suffix–anwas common in the Zagros region. A very few Gutian words, all fragmentary, are found in lexical texts, including ‹hara[mbi?],an equivalent for Akkadian ‘barirtu,’ a plant, elinu for Akkadian ‘kurkanû,’ “goose plant.” Of the Gutian deities in the ‘God list’ AN =ƒ A-nu-um only the name of the last one is preserved, with a typical Gutian name ‘Abublab.
73It is not likely that the terms ‘Gutian’ and ‘Lullubian’ were general designations for ‘barbarous’ or ‘highlanders’ as Eidem proposes,
175
but there were individuals and groups of these Zagros peoples in Mesopotamia and Syria serving in the armies and as guards in the struggling kingdoms of the OB period. This phenomenon has later parallels in the Middle Ages, when groups from the same regions of Zagros and from Armenia and Central Asia became warriors in the armies of the Ayyūbids and Mamal i ks in Syria and Egypt.
176
Furthermore, one term for ‘barbarous’ or ‘highlander’ would be expected instead of ‘Gutian,’ ‘Lullubian’ and ‘Subarian.’ The Mari and northern Syrian scribes would have used the names of south Anatolian highlanders to designate a ‘highlander,’ not the names of far off Gutians and Lullubians of the Zagros. In Sumer and Babylonia, the Gutians were often mentioned in the royal inscriptions and literary compositions as barbarous enemies, scorpions, snakes, mountaineers beyond the law.
177
They were also described as one of the warring peoples of the region in the Erra and Išum epic.
178
The above mentioned text of Lugalanemundu is one of the oldest attestations of this people. Later, they were referred to as instruments of divine punishment and revenge, summoned by the god Enlil, or in another case by Marduk against Narām-Sîn, as in ‘The Curse of Agade.
Ethnically, the Gutians were apparently part of the ‘Zagros peoples,’ known by some authorities as ‘Caucasians,’which included Elamites, Kassites, Lullubians and others. Discussions about the term ‘namr ū / namr ū(tu)’ (meaning: bright, shining, or well-fed) used to describe Gutian slaves consider if it indicated an ethnic characteristic (fair-skinned). In an OB letter it seems to mean ‘good looking’ or the like instead of bright or fair-skinned.
Later sources continue to mention the Gutians as hostile. We read about them in the inscriptions of Aššurnasirpal II, Esarhaddon, Sargon II, Aššurbanipal and Nabuna’id. Mount Nimuš was located by Aššurnasirpal in the land of the Lullubians: “Mount Nimuš, which the Lullubians call Kinipa;” it was referred to in later texts as the mountain of the land of Guti: “….Mount Nimuš…., which is in Gutium;” this may be because the Gutians were better known by the scribes of that time than the Lullubians. Such attitudes towards the Gutians, Mount Nimuš, the Ark and the like were transformed through Hurrian in Hebrew,Syraic and Arabic literature into the story of the Ark, even as late as in the Koran, resting on the ‘Judi Mount’.
192
The Gutian language must remain a mystery until texts - if there are any in that language - are discovered. Glimpses can be gathered from some personal names in the Sumerian King List and other texts, which indicate that it belonged to the larger group of languages of the Zagros area such as Elamite (?) and Lullubian.It was described as “difficult” in an inscription of Hammurabi.
From these personal names Speiser deduced some characteristics including the prefix
w/a/iarla-, the element–laga-and the consonantal suffixes–b, -š and–(a)n.
These suffixes occur in the names ‘Sarlagab,’ ‘Elulumeš,’ ‘Inimibakeš,’‘Igešauš,’ ‘Iarlagab,’ ‘Iarlaganda,’ ‘Tirigan,’ ‘Lā-‘ar ā b,’ ‘Šarlak’ who was taken captive by Šārkališarr ī , the Gutian king ‘Endušše’ of the Shemshāra letters and perhaps even‘›ataniš’ of›amazi.
The–š suffix that seems to occur frequently in personal names and in toponyms like ‘Simaš,’ ‘kimaš’ and ‘Tukriš,’ is very likely connected to the Lullubian–si,while the suffix–anwas common in the Zagros region. A very few Gutian words, all fragmentary, are found in lexical texts, including ‹hara[mbi?],an equivalent for Akkadian ‘barirtu,’ a plant, elinu for Akkadian ‘kurkanû,’ “goose plant.” Of the Gutian deities in the ‘God list’ AN =ƒ A-nu-um only the name of the last one is preserved, with a typical Gutian name ‘Abublab.
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