Edition des ugaritischen poetischen Textkorpus

Ugaritic prln and Hurrian furullinni “haruspex”

Tania Notarius

GMU 2 | 2025 | DOI: 10.5281/zenodo.14677547PDF

Title:
Author:Tania Notarius
University of the Free State
notariustm@ufs.ac.za
Keywords:Ugarit, scribal tradition, divination
Abstract:This miscellany summarizes the current discussion on the Ugaritic term prln, borrowed from Hurrian furullinni. The lexeme refers to an extispicy scholar who operated on the crossway of cuneiform logo-syllabic and alphabetic scribal practices.
Date:2025-03-05 (date of publication)
Issue:Göttinger Miszellen zur Ugaritistik (GMU) 2
DOI:DOI
License:
This work is licensed under a Creative Commons Attribution 4.0 International License. © Tania Notarius 2025.
Citation:Notarius, Tania. 2025. “Ugaritic prln and Hurrian furullinni ‘haruspex’.” Göttinger Miszellen zur Ugaritistik 2. https://doi.org/10.5281/zenodo.14677547. Accessed on YYYY-MM-DD.

The term prln is crucial for interpreting the professional background of the most famous and productive alphabetic scribe from Ugarit—ˀIlimilku. The goal of this essay is to summarize the previous work on this lexeme in both Ugaritic and Hurrian studies, and to tackle the potential implications for the deeper understanding of the alphabetic writing in Ugarit in general.

The title appears in ˀIlimilku’s long colophon, which says, e.g., in KTU 1.6 VI 54–58, spr ilmlk šbny lmd atn prln rb khnm rb nqdm ṯˁy nqmd mlk ugrt adn yrgb bˁl ṯrmn “The scribe (is) ˀIlimilku the Shubbanite, the student of ˀAttēnu the diviner, chief of the priests, chief of the herdsmen, court-official of Niqmaddu king of Ugarit, Lord of Yargubu and Ruler of Sharrumanu” (see also KTU 1.179 40; altogether the colophon of ˀIlimilku appears in three more texts—KTU 1.4, 1.16, 1.17). It is quite clear that prln refers to ˀIlimilku’s teacher, ˀAttē/ānu,This personal name is Hurrian, probably meaning “the father;” see , for the personal name attan(n)i (< *attai⸗ni), attested in texts from Boğazköy. and not to ˀIlimilku himself. Apart from rare colophons of a single name, the colophon of ˀIlimilku is unique to the alphabetic corpus from Ugarit, sharing some typical characteristics with dozens of Akkadian logo-syllabic cuneiform colophons from Ugarit.See the discussion in , , , , and .

As Wyatt () summarizes, Ugaritic prln “is generally agreed to be a transcription of the Hurrian term *furulin(n)i, ‘diviner’, corresponding to Akkadian bārû, ‘diviner’.”Cf. also, e.g., , stating that ˀAttēnu was “probably some kind of divination priest for such is the Hurrian meaning of the element purulini.” Indeed, while had noted that prln was probably a term referring to ˀAttēnu’s cultic duties,See : “prln is probably a title, compare possibly the Hurrian word purni-/pur(u)li-, ‘house’ or ‘temple’ () or less likely wur-, ‘to see’ (). suggest a translation ‘Hofmeister’. I take the term to refer to Atta/enu’s cultic duties.” For the proposed etymological link between prln and Hurrian pur(ul)li- “temple,” see : “[prln] läßt sich möglicherweise wie folgt analysieren: prl + n. Hierbei entspricht prl hurr. purni/pur(ul)li ‚Haus‘ und das Affix -n (-anni) dem nominalen Bildungselement für Berufsbezeichnungen. Der prln ‚Häusler = Hofmeister‘ war wahrscheinlich ein Mann, der die Verwaltung des königlichen Palastes (und Besitzes) innehatte.” Cf. also (“Hofmeister”), , and (“majordomo”). See, however, below . , basing on the lexical lists from Ugarit (RS 20.189A+B and parallels) and additional data from Emar,See also , and for another attestation of the Akkadian bārû and Hurrian furullinni correspondence in the lexicographic texts from Ugarit (RS 94.2939 col II line 10), and . established that Hurrian pu-ru-li-ni is rendered by Akkadian ba-ru-u (and Sumerian ḪAL), the latter being an active participle form of the root barû “see, inspect” in the meaning “seer.” This interpretation suggested that the Hurrian noun furullinni is to be derived from the verbal root /fur-/ “see,”See , , , , (*[βurullini] “seer, soothsayer” < βur- “to see”), and DUL3 669–670 s.v. prln. On the Hurrian verb /fur/ “to see,” see , , and ; note also the references in , to wurallinni “Opferschauer” (fur⸗all⸗i⸗nni; probably attested in a fragmentary text from Boğazköy, KBo 33.129 3': [wu]ú-u-ra-al-li-i[n-ni]; see ), and to another nominal derivative of the verb /fur/ that is associated with divination, i.e., wurana “omen,” on which see . The phonetic similarity between Hurrian /fur/ “see” and Akkadian barû “see, inspect” is probably a mere coincidence. rather than from the noun “house, temple” (see ).furullinni “diviner” is to be dissociated from Hurrian pur(ul)li “temple” (cf. ) and the occupational terms b/purullum, attested in Old Assyrian texts, and lúparuli, attested in Alalaḫ texts (cf. AHw 142 s.v. b/purullum, be/arullum, burallum: “eine Art Gewerbepolizist?;” ; ). Zeeb () suggests that lúparuli in the Alalaḫ texts, probably corresponding to Akkadian rēdû “Anführer,” refers to a “hohen Hofbeamten, der neben der Rinderfütterung auch Aufgaben in der Verwaltung innehat,” and that the position of the lúparuli “cum grano salis der Stellung des atn in Ugarit entspricht” (). Zeeb associates lúparuli with ˀAttēnu’s title prln attested in ˀIlimilku’s colophon. Following (see above ), he interprets prln, referring to ˀAttēnu, as “Hausverwalter” (for lúparuli he suggests the translation “Haushofmeister;” ), but states: “Ein Zusammenhang [of the occupational term paruli / the Hurrian noun pur(ul)li ‘house, temple’] mit dem ugarit. belegten prln ‚diviner‘ (dazu ) ist wohl auszuschließen, da das Logogramm hierfür ḪAL lautet und hinter dem enigmatischen pu-ru-da?-ni (Ug V 131,1') zu suchen sein könnte” (). In Ug V 131,1', however, it is to be read [p]u-ru-l[i-ni]; see , and .
However, according to André-Salvini and Salvini () and Rutz (), Hurr. furullinni “diviner” is related to the lexeme pu-ru-li-, attested in unpublished Emar texts; : “A Meskéné sont attestés pu-ru-li (MSK 74.224 6'), cas absolu, et pu-ru-li-ra[ (MSK 74.171 A Vo 5'), cas comitatif.”

Grammatically, Giorgieri () parses the form as: fur⸗o/ull⸗i⸗nni. The root extension -o/ull- expresses, according to André-Salvini and Salvini (), an intensive and frequent mode of action,Cf. also . but according to Giorgieri (), -o/ull- is a suffix of uncertain function. The transitive-antipassive thematic vowel -i-See the personal communication from Gernot Wilhelm, reported in . marks the verbal basis. As for the derivational suffix -nni-, Wilhelm () claims, that the suffix -ni / -nni is typical for some nouns, adjectives, and adverbs, and is used in terms of profession like urb⸗ar⸗i⸗nni “butcher” (urb- “slaughter”) and fur⸗o/ull⸗i⸗nni “diviner” (fur- “see”).For the analysis of the suffix -nni in fur⸗o/ull⸗i⸗nni “diviner” as marker of a term of profession, see already . On nominal derivatives of verbs with suffix -nni, see also .

Till lately, in the alphabetic corpus from Ugarit, the lexeme prln was known only from the colophons of ˀIlimilku and one small ivory fragment of a liver model.KTU 6.47 (= RS 20.401 Aa); for a recent transcription and autography see (text) and (autography). However, in RIH 83/01 10–12, published by Bordreuil and Pardee (), one finds one more attestation: arbˁm ksp ˁl ˁbdy bn nˁmrš bd prln syn “quarante (sicles d’)argent au débit de ˁAbdiya fils de Nuˁmiraš<ap> ?, qui est sous l’egide du devin de (la ville de) Siyyānu.” The text refers to a silver transaction that was completed “under the auspice / into the hand of the diviner of (the town of) Siyyānu,” or, as the editors appear to believe, that the silver was entrusted to ˁAbdiya, who was himself under the authority of the prln of Siyyānu. According to DUL3 (762 s.v. syn), Siyyānu is a city-state to the south of Ugarit mentioned dozens of times in the texts form Ugarit (mainly in the logo-syllabic corpus), “convincingly identified with Tell Siyano, east of Jebleh,” or an eponymous kingdom (; see also ; ). The data from RIH 83/01 10–12 suggest that a place such as Siyyānu could have its own prln, who was also involved in local commercial activity. No doubt this newly published text contributes to a better understanding of this term.See already , and .

Bordreuil and Pardee () ask why ˀAttēnu and this individual from Siyyānu are both labelled as prln: Was it because both these individuals were of Hurrian ethnicity, or because they practice a Hurrian type of divination, which maintains a prestigious status?“Était-ce parce que ces deux personnages étaient encore identifiés au 13e s. av. n. è. comme des Hourrites (le nom de ˀAttēnu est d’origine hourrite), parce que ces deux personnages pratiquaient la divination à la hourrite, pour s’entourer du prestige de la divination hourrite … ?” They wonder why a Hurrian term was used and not one of the usual Ugaritic terms used for people who engage in activities related to divination. Either mlḫš, attested in KTU 1.100, referring to a professional snake-speller, or ṯˁy, another title of ˀIlimilku, also a type of healer in KTU 1.169 (= RIH 78/20) 2, would suggest themselves.

However, the latter title, ṯˁy, was demonstrated to be an equivalent of Akkadian sukkalu(m), borrowed from Sumerian SUKKAL, at least in the language of colophons.See CAD S, 354–360 s.v. sukkallu (šukkallu): “a court official;” AHw III, 1263–1264 s.v. šu(k)kallu(m), sukkallu(m): “Minister, Wesir”. According to van Soldt (), both terms refer to senior scribes (usually teachers) in the service of kings: “a scribe of high rank and considerable experience, with his own pupils to whom he taught the complicated Babylonian cuneiform script.”Cf. ; for a more nuanced discussion see , (both papers emphasize the administrative and cultic functions behind this term), , and . The term furullinni on the other hand, corresponds to Akkadian bārû, “diviner,” as it is claimed above. There seems to be no need to translate the Hurrian furullinni into Ugaritic as mlḫš, simply because in the multilingual lexical list RS 20.189A (discussed in ), the Ugaritic column in line 33 reads BU-r[u-, namely the beginning of the same lexeme prln that we see in the alphabetic attestations. Prln “diviner” was an Ugaritic lexeme, borrowed from Hurrian, which not necessarily had another Ugaritic equivalent, and is not a code-switching phenomenon (see also ).

A closer look at the Akkadian equivalent bārûSee AHw I, 109–110 s.v. bārû(m), and CAD B, 121–125 s.v. bārû. reveals that the Ugaritic prln was probably concerned mainly with extispicy / haruspicy (inspecting animal entrails).For the Ugarit and Alalaḫ occurrences see particularly CAD B, 125 s.v. bārû b 3' c'; for Emar cf. . Babylonian extispicy became a widely practiced science in Syria-Canaan and Anatolia in the Late Bronze Age, including the Hurrian milieu and Ugarit, and even went through the process of localization.See the discussion in . For extispicy in Anatolia, see ; for the Syrian context (Emar), see , and ; for Hurrian adaptations, see , and . Taking into account that a large number of divinatory artifacts as well as tablets of liver omens or the šumma izbu divinatory genre were produced in Ugarit (both in Akkadian and UgariticSee for a collection of ivory fragments of inscribed liver models; recent editions of better preserved inscribed clay models of animal livers and a lung can be found in ; , emphasize the dependence of these Ugaritic texts on the Akkadian divinatory tradition.), it can plausibly be hypothesized that the prln ˀAttēnu, and perhaps also the prln from Siyyānu, were haruspices. As such, they were responsible for writing down, practicing and teaching this type of knowledge, in both cuneiform logo-syllabic and alphabetic scribal practices, acting in a multi-lingual—Akkadian, Hurrian, and Ugaritic—environment.

Acknowledgments

This work is based on research supported by the National Research Foundation of South Africa (Tania Notarius UID 150167).

Notes

  1. This personal name is Hurrian, probably meaning “the father;” see , for the personal name attan(n)i (< *attai⸗ni), attested in texts from Boğazköy.
  2. See the discussion in , , , , and .
  3. Cf. also, e.g., , stating that ˀAttēnu was “probably some kind of divination priest for such is the Hurrian meaning of the element purulini.”
  4. See : “prln is probably a title, compare possibly the Hurrian word purni-/pur(u)li-, ‘house’ or ‘temple’ () or less likely wur-, ‘to see’ (). suggest a translation ‘Hofmeister’. I take the term to refer to Atta/enu’s cultic duties.” For the proposed etymological link between prln and Hurrian pur(ul)li- “temple,” see : “[prln] läßt sich möglicherweise wie folgt analysieren: prl + n. Hierbei entspricht prl hurr. purni/pur(ul)li ‚Haus‘ und das Affix -n (-anni) dem nominalen Bildungselement für Berufsbezeichnungen. Der prln ‚Häusler = Hofmeister‘ war wahrscheinlich ein Mann, der die Verwaltung des königlichen Palastes (und Besitzes) innehatte.” Cf. also (“Hofmeister”), , and (“majordomo”). See, however, below .
  5. See also , and for another attestation of the Akkadian bārû and Hurrian furullinni correspondence in the lexicographic texts from Ugarit (RS 94.2939 col II line 10), and .
  6. See , , , , (*[βurullini] “seer, soothsayer” < βur- “to see”), and DUL3 669–670 s.v. prln. On the Hurrian verb /fur/ “to see,” see , , and ; note also the references in , to wurallinni “Opferschauer” (fur⸗all⸗i⸗nni; probably attested in a fragmentary text from Boğazköy, KBo 33.129 3': [wu]ú-u-ra-al-li-i[n-ni]; see ), and to another nominal derivative of the verb /fur/ that is associated with divination, i.e., wurana “omen,” on which see . The phonetic similarity between Hurrian /fur/ “see” and Akkadian barû “see, inspect” is probably a mere coincidence.
  7. furullinni “diviner” is to be dissociated from Hurrian pur(ul)li “temple” (cf. ) and the occupational terms b/purullum, attested in Old Assyrian texts, and lúparuli, attested in Alalaḫ texts (cf. AHw 142 s.v. b/purullum, be/arullum, burallum: “eine Art Gewerbepolizist?;” ; ). Zeeb () suggests that lúparuli in the Alalaḫ texts, probably corresponding to Akkadian rēdû “Anführer,” refers to a “hohen Hofbeamten, der neben der Rinderfütterung auch Aufgaben in der Verwaltung innehat,” and that the position of the lúparuli “cum grano salis der Stellung des atn in Ugarit entspricht” (). Zeeb associates lúparuli with ˀAttēnu’s title prln attested in ˀIlimilku’s colophon. Following (see above ), he interprets prln, referring to ˀAttēnu, as “Hausverwalter” (for lúparuli he suggests the translation “Haushofmeister;” ), but states: “Ein Zusammenhang [of the occupational term paruli / the Hurrian noun pur(ul)li ‘house, temple’] mit dem ugarit. belegten prln ‚diviner‘ (dazu ) ist wohl auszuschließen, da das Logogramm hierfür ḪAL lautet und hinter dem enigmatischen pu-ru-da?-ni (Ug V 131,1') zu suchen sein könnte” (). In Ug V 131,1', however, it is to be read [p]u-ru-l[i-ni]; see , and .
    However, according to André-Salvini and Salvini () and Rutz (), Hurr. furullinni “diviner” is related to the lexeme pu-ru-li-, attested in unpublished Emar texts; : “A Meskéné sont attestés pu-ru-li (MSK 74.224 6'), cas absolu, et pu-ru-li-ra[ (MSK 74.171 A Vo 5'), cas comitatif.”
  8. Cf. also .
  9. See the personal communication from Gernot Wilhelm, reported in .
  10. For the analysis of the suffix -nni in fur⸗o/ull⸗i⸗nni “diviner” as marker of a term of profession, see already . On nominal derivatives of verbs with suffix -nni, see also .
  11. KTU 6.47 (= RS 20.401 Aa); for a recent transcription and autography see (text) and (autography).
  12. See already , and .
  13. “Était-ce parce que ces deux personnages étaient encore identifiés au 13e s. av. n. è. comme des Hourrites (le nom de ˀAttēnu est d’origine hourrite), parce que ces deux personnages pratiquaient la divination à la hourrite, pour s’entourer du prestige de la divination hourrite … ?”
  14. See CAD S, 354–360 s.v. sukkallu (šukkallu): “a court official;” AHw III, 1263–1264 s.v. šu(k)kallu(m), sukkallu(m): “Minister, Wesir”.
  15. Cf. ; for a more nuanced discussion see , (both papers emphasize the administrative and cultic functions behind this term), , and .
  16. See AHw I, 109–110 s.v. bārû(m), and CAD B, 121–125 s.v. bārû.
  17. For the Ugarit and Alalaḫ occurrences see particularly CAD B, 125 s.v. bārû b 3' c'; for Emar cf. .
  18. See the discussion in . For extispicy in Anatolia, see ; for the Syrian context (Emar), see , and ; for Hurrian adaptations, see , and .
  19. See for a collection of ivory fragments of inscribed liver models; recent editions of better preserved inscribed clay models of animal livers and a lung can be found in ; , emphasize the dependence of these Ugaritic texts on the Akkadian divinatory tradition.

Abbreviations

The abbreviations follow RlA (Streck, Michael P., et al., eds. 1928–2016. Reallexikon der Assyriologie und Vorderasiatischen Archäologie. Berlin etc.: De Gruyter [Download PDF]⁠) and EUPT (list of abbreviations).

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