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{{Short description|Hurrian sun god}}
{{Infobox deity
| type             = Hurrian
| name             = Šimige
| image            = Yazılıkaya room A Šimige 3479.jpg
| caption          = Relief 34 from the [[Yazılıkaya]] sanctuary, assumed to be a depiction of Šimige{{sfn|Taracha|2009|p=95}}
| god_of           = Hurrian sun god
| consort          = [[Ayu-Ikalti]]
| children           = seven daughters
| equivalent1_type = Mesopotamian
| equivalent1 = [[Shamash]]
| equivalent2_type = Ugaritic
| equivalent2 = [[Shapash]]
| equivalent3_type = Hittite
| equivalent3 = [[Sun god of Heaven]]
| equivalent4_type = Luwian
| equivalent4 = [[Tiwaz (Luwian deity)|Tiwaz]]
}}
'''Šimige''' was the [[Hurrian religion|Hurrian]] [[sun god]]. Known sources do not associate him with any specific location, but he is attested in documents from various settlements inhabited by the [[Hurrians]], from [[Kizzuwatna|Kizzuwatnean]] cities in modern [[Turkey]], through [[Ugarit]], [[Alalakh]] and [[Mari, Syria|Mari]] in Syria, to [[Nuzi]], in antiquity a part of the kingdom of [[Arrapha]] in northeastern [[Iraq]]. His character was to a large degree based on his Mesopotamian counterpart [[Shamash]], though they were not identical. Šimige was in turn an influence on the [[Hittite mythology and religion|Hittite]] [[Sun god of Heaven]] and [[Luwian religion|Luwian]] [[Tiwaz (Luwian deity)|Tiwaz]].
In Hurrian myths, Šimige is portrayed as one of the allies of [[Teshub]]. He plays an active role in the ''Song of [[Ullikummi]]'', where he is the first to spot the eponymous monster, and as a result brings the news about his existence to the weather god.
==Name and character==
Šimige was a sun god.{{sfn|Archi|2013|pp=7-8}} He was believed to travel through the sky in a [[chariot]] drawn by four horses, accompanied by his servants.{{sfn|Taracha|2009|p=127}} He was also associated with [[oracle]]s.{{sfn|Taracha|2009|p=127}}
It is agreed that Šimige's name means "sun" in [[Hurrian language|Hurrian]], but more detailed [[etymological]] and [[Morphology (linguistics)|morphological]] analysis is not possible yet.{{sfn|Giorgieri|2011|p=614}} The [[orthography]] of the name varies between sources. Examples of its [[cuneiform]] writings include ''ši-mi-i-ge'' in the so-called "[[Mitanni Letter|Mitanni letter]]," ''ši-mi-ge-e'' in [[incantations]] from [[Mari, Syria|Mari]], and ''ši-mi-ga'' or ''ši-mi-ka'' in [[theophoric name]]s from various sites, from [[Alalakh]] in the west to [[Arrapha]] in the east.{{sfn|Giorgieri|2011|p=614}} Gernot Wilhelm suggests that forms ending in ''-e'' might be western, while these ending with an ''-a'' - eastern.{{sfn|Wilhelm|1989|p=53}} In the [[Ugaritic alphabet|Ugaritic alphabetic script]] the name was rendered as ''ṯmg''.{{sfn|Válek|2021|p=53}}
As early as in the inscription of early Hurrian king Atalshen, Šimige's name could also be represented by the [[Sumerian language|Sumerian]] [[logogram]] <sup>[[dingir|d]]</sup>[[Utu|UTU]].{{sfn|Archi|2013|p=8}} In some cases, for example in texts from [[Hattusa]], it is difficult to tell which solar deity is meant due to this writing being used to represent multiple names.{{sfn|Beckman|2011|p=611}} Similarly, it is not certain which solar deity or deities are represented by the logogram <sup>d</sup>UTU in documents from [[Emar]], with Hurrian, Mesopotamian, Hittite and local ones all being considered plausible options by [[Gary Beckman]].{{sfn|Beckman|2002|p=49}} Eduardo Torrecilla notes that in the Middle [[Euphrates]] area syllabic writings of the name of a locally worshiped sun god, [[Shamash]], are uncommon, and therefore the logogram is likely to designate him, but also that Šimige cannot be ruled out as an option in some cases, for example in a theophoric name attested in a document from Azû ([[Tell Hadidi]]).{{sfn|Torrecilla|2017|p=11}}
It is possible that syllabic spelling of Šimige's name could be used to designate other solar deities in Hurrian documents in a similar manner.{{sfn|Giorgieri|2011|p=614}} It has been argued that in the Mitanni letter it refers to [[Ancient Egyptian deities|Egyptian]] [[Ra]].{{sfn|Giorgieri|2011|p=614}} However, this conclusion is not universally accepted, and it is sometimes assumed that the sun understood as a celestial body is meant, rather than any deity.{{sfn|Wilhelm|1989|p=53}}
==Associations with other deities==
Šimige was closely associated with the Mesopotamian sun god, Shamash (Sumerian: Utu).{{sfn|Taracha|2009|p=127}} It is commonly assumed that the character of the Hurrian god and his position in the [[Hurrian pantheon|pantheon]] were patterned after his Mesopotamian counterpart.{{sfn|Giorgieri|2011|p=614}}{{sfn|Archi|2013|p=11}} However, while very similar,{{sfn|Taracha|2009|p=127}} they were not entirely identical, for example Šimige does not show any associations with the underworld.{{sfn|Taracha|2009|p=109}} In a single Hurrian incantation from Hattusa [[Sippar]], the cult center of Shamash, is mentioned in association with Šimige.{{sfn|Giorgieri|2011|p=614}} The trilingual edition of the [[Weidner god list]] from [[Ugarit]] equates him not only with Utu, but also with [[Lugalbanda]], possibly because the Hurrian pantheon had fewer deities than the [[Mesopotamian pantheon|Mesopotamian]] one, creating the need to treat the same deity as an equivalent of multiple Mesopotamian ones in scholarly texts.{{sfn|Simons|2017|p=86}}
References to "gods of the father of Šimige," his divine ancestors, are known from various Hurrian documents.{{sfn|Archi|2013|p=17}} Similar figures are also attested in relation to other major Hurrian deities, for example [[Šauška]] and [[Ḫepat]].{{sfn|Archi|2013|p=17}} Unusually, in one case "gods of the father of Šimige" are collectively qualified as male.{{sfn|Archi|2013|p=17}}
The wife of Shamash, [[Aya (goddess)|Aya]], was incorporated into Hurrian mythology as the wife of Šimige.{{sfn|Taracha|2009|p=127}} The Hurrian form of her name was Ayu-Ikalti.{{sfn|Taracha|2009|p=127}} According to Alfonso Archi, its second part was most likely derived from the common epithet of this goddess, ''kallatu'', designating her as the spouse of the sun god.{{sfn|Archi|2013|p=10}} The relation between them is attested in texts from Ugarit and Hattusa.{{sfn|Giorgieri|2011|p=614}} It has been argued that Aya was incorporated into the Hurrian pantheon only for the sake of theological consistency.{{sfn|Wilhelm|1989|pp=53-54}} Her role is sometimes compared and contrasted with that of [[Nikkal]], a similar derivative of Mesopotamian [[Ningal]], who apparently held a higher position in the Hurrian pantheon despite also originating as a direct adaptation of a Mesopotamian deity regarded as a spouse of a specific god.{{sfn|Wilhelm|1989|pp=53-54}}
Hurrian incantations from [[Old Babylonian Empire|Old Babylonian]] [[Mari, Syria|Mari]] state that Šimige was believed to have seven daughters.{{sfn|Giorgieri|2011|p=615}} Echoes of this tradition are also present in Hittite texts pertaining to him.{{sfn|Wilhelm|1989|p=57}} It is possible that these goddesses functioned as divine [[midwives]].{{sfn|Haas|2015|p=483}}
Šimige had his own [[sukkal]] (divine attendant) known under the name Lipparuma or Lipparu.{{sfn|Taracha|2009|p=127}}{{sfn|Archi|2013|p=11}}{{sfn|Haas|2015|p=380}} According to Piotr Taracha he was regarded as analogous to [[Bunene]], the sukkal of Shamash.{{sfn|Taracha|2009|p=127}} In a bilingual Sumero-Hurrian version of the Weidner god list from [[Emar]] Šimige's sukkal is instead Bunene, transcribed in the Hurrian column as ''<sup>d</sup>wu-u-un-ni-nu-wa-an''.{{sfn|Giorgieri|2011|p=614}} According to [[Volkert Haas]], Lipparuma and Bunene coexisted in this role.{{sfn|Haas|2015|p=380}} [[Mišaru]], another courtier of Shamash, is attested in relation to the Hurrian sun god too.{{sfn|Taracha|2009|p=127}} Haas also described the {{ill|Ilaliyant|de|Ilaliyanteš}} deities as members to his court according to Hittite sources,{{sfn|Haas|2015|p=281}} but Piotr Taracha instead concludes that they were associated with the [[Luwians|Luwian]] sun god, [[Tiwaz (Luwian deity)|Tiwaz]].{{sfn|Taracha|2009|p=108}}
The Ugaritic trilingual list also attests that Šimige and the local solar deity [[Shapash]] were considered equivalents of each other.{{sfn|Giorgieri|2011|p=614}} Due to the latter being female, the compilers of the list, seemingly to avoid the implications that she had a wife, treated the name of Aya present in the first column as a rare spelling of [[Ea (god Enki)|Ea]], who was then equated with his Hurrian form Eyan and with the local craftsman god [[Kothar-wa-Khasis|Kothar]].{{sfn|Tugendhaft|2016|pp=179-180}} For this reason, Ayu-Ikalti is absent from this document.{{sfn|Tugendhaft|2016|p=179}}
A degree of [[syncretism]] most likely occurred between Šimige and various solar deities worshiped by the [[Hittites]].{{sfn|Beckman|2011|p=611}} Piotr Taracha goes as far as assuming Šimige and the [[Sun god of Heaven]] were outright the same deity.{{sfn|Taracha|2009|p=127}} The character of the Luwian sun god, Tiwaz, was influenced by Šimige as well.{{sfn|Taracha|2009|p=108}} In a single case, in an ''itkalizi'' ritual, the [[Sun goddess of Arinna]] appears in place of Šimige alongside his wife Ayu-Ikalti.{{sfn|Taracha|2009|p=89}} However, another of the Anatolian solar deities, the [[Sun goddess of the Earth]], was not considered analogous to Šimige, but rather to [[Allani]], the Hurrian goddess of the underworld, who had no solar characteristics herself.{{sfn|Giorgieri|2011|p=615}}
The name of the god [[Shivini|Šiwini]], worshiped in [[Urartu]], might be a [[cognate]] of Šimige's.{{sfn|Giorgieri|2011|p=614}} This theory is considered more plausible than the alternate proposal that it is etymologically related to Hittite ''šiu(na)'', "god," or ''šiwatt'', "day," and by extension less directly with the [[Proto-Indo-European language|Proto-Indo-European]] [[Root (linguistics)|root]] ''*diēu-''.{{sfn|Hazenbos|2011|p=613}} However, Gernot Wilhelm notes that there is no indication that Hurrian and Urartian religions were similar, and the connections between them appear to be entirely linguistic.{{sfn|Wilhelm|1989|p=41}} Šiwini might have been associated with the Urartian city Tušpa ([[Van Kalesi]]), as indicated by the name of his spouse, the goddess [[Tushpuea|Tušpuea]].{{sfn|Hazenbos|2011|p=613}}
==Worship==
Šimige is considered one of the "pan-Hurrian" gods, similar to [[Teshub]], [[Šauška]], [[Kušuḫ]], [[Kumarbi]] or [[Nupatik]].{{sfn|Taracha|2009|p=119}}{{sfn|Archi|2013|pp=7-8}} There is no indication in known sources that any specific location was strongly associated with him,{{sfn|Wilhelm|1989|p=53}} but he is attested in documents from many Hurrian cities, including [[Urkesh]], [[Tikunani|Tigunani]], [[Alalakh]], [[Nuzi]], [[Arrapha]], [[Tell al-Rimah]] and [[Chagar Bazar]], for example in numerous [[theophoric name]]s.{{sfn|Giorgieri|2011|pp=614-615}} Examples include Eḫlip-Šimika ("Šimige saves"){{sfn|Richter|2010|p=509}} and Arip-Šimika ("Šimige gave [a child]").{{sfn|Richter|2010|p=511}}
The oldest known attestation of Šimige comes from an inscription of the king of Urkesh, [[Tish-atal]], where the sun god appears between [[Belet Nagar]] and Teshub.{{sfn|Giorgieri|2011|p=614}} It has been dated to the second half of the third millennium BCE.{{sfn|Giorgieri|2011|p=614}} He is also well represented in Hurrian incantations from Old Babylonian Mari.{{sfn|Giorgieri|2011|p=615}} Additionally, a single text from this city mentions that Šimige bestowed kingship upon [[Yahdun-Lim]].{{sfn|Haas|2015|p=566}}
Šimige held a particularly high position in Alalakh, where he headed the local pantheon alongside [[Išḫara]] and Teshub.{{sfn|Taracha|2009|pp=121-122}} In the state pantheon of [[Mitanni]], he was one of the most important deities next to Teshub, Šauška and "[[Ea (god Enki)|Ea]]-šarri."{{sfn|Giorgieri|2011|p=615}} He is invoked as one of the divine witnesses in the treaty between [[Šattiwaza]] and [[Šuppiluliuma I]], where he appears alongside [[Kušuḫ]].{{sfn|Archi|2013|pp=8-9}} References to a solar deity in texts from Nuzi, documenting the religion of the kingdom of Arrapha, are assumed to be evidence of the worship of Šimige  as well.{{sfn|Giorgieri|2011|p=615}} One of them directly mentions that one of the gates of the city of Arrapha was regarded as "belonging to Šimige"  (''abullu Šimikuḫḫe'').{{sfn|Giorgieri|2011|p=615}} Additionally, a ''ḫumṭum'' festival dedicated to a sun god and a weather god, conventionally identified as Mesopotamian [[Shamash]] and [[Adad]], which according to an inscription of [[Shamshi-Adad I]] took place there, might have been connected with the cult of Šimige  and Teshub.{{sfn|Feliu|2003|p=68}} The sun god of the city of Azuḫinnu, located near Arrapha, is also assumed to be Šimige.{{sfn|Haas|2015|p=544}} In another Hurrian kingdom, [[Kizzuwatna]], he was worshiped in [[Lawazantiya]].{{sfn|Haas|2015|p=581}}
Hurrian texts from [[Ugarit]] attest the worship of Šimige too.{{sfn|Giorgieri|2011|p=615}}{{sfn|Válek|2021|p=53}} In one of the offering lists, he appears between [[Anat]], a local goddess apparently incorporated into the Hurrian pantheon, and [[Nikkal]].{{sfn|Pardee|2002|pp=89-90}} In another, a part of a mixed Ugaritic-Hurrian ritual dedicated to the goddess [[Ashtart]], he is placed between Anat and the mountain god [[Pišaišapḫi]].{{sfn|Pardee|2002|pp=93-95}} He also appears in nine theophoric names from this city.{{sfn|van Soldt|2016|p=100}}
[[File:Yazilikaya Sonnengott des Himmels.jpg|thumb|Šimige and [[Kušuḫ]] in [[Yazılıkaya]].]]
Šimige was also incorporated into the Hittite pantheon in the Middle Hittite period.{{sfn|Haas|2015|p=379}} He is well attested in documents from [[Hattusa]] dealing with the worship of Hurrian deities.{{sfn|Giorgieri|2011|p=615}} He is also among the deities depicted in the [[Yazılıkaya]] sanctuary.{{sfn|Taracha|2009|p=89}} A [[winged sun]] symbol is placed above his head, while his robes according to Piotr Taracha resemble those worn by Hittite kings while they fulfilled their priestly duties.{{sfn|Taracha|2009|p=89}} He is placed in the procession of deities following Teshub, between Kušuḫ and [[Aštabi|Astabi]].{{sfn|Taracha|2009|p=95}} In offering lists, he similarly appears among the deities belonging to the circle of the weather god.{{sfn|Taracha|2009|p=118}}
==Mythology==
In myths, Šimige  often appears as one of the allies of Teshub.{{sfn|Wilhelm|1989|p=53}} However, he is relatively sparsely attested in such texts, and his individual character remains poorly known.{{sfn|Wilhelm|1989|p=53}}
In the ''Song of Silver'', one of the myths belonging to the ''Cycle of [[Kumarbi]]'', the eponymous antagonist, a half-human son of Kumarbi, at one point brings the sun and moon gods down from heaven and threatens them.{{sfn|Hoffner|1998|p=50}} They plead to let them go, because without them Silver, who apparently temporarily became the king of gods, will have to reign in darkness.{{sfn|Hoffner|1998|p=50}} The rest of the narrative is not preserved.{{sfn|Hoffner|1998|p=50}}
Šimige also appears in the ''Song of [[Ullikummi]]''.{{sfn|Hoffner|1998|p=56}} He is first mentioned by Kumarbi while he plans where to hide the eponymous monster to make sure none of his enemies will see him while he is still growing.{{sfn|Hoffner|1998|p=58}} Later Šimige is the first among Teshub's allies to spot Ullikummi, and instantly arrives to share this information with him.{{sfn|Hoffner|1998|p=56}} The weather god's brother [[Tašmišu]] remarks that it is unusual for the sun god to appear at such a time, and that the news he brings must be horrible.{{sfn|Hoffner|1998|p=59}} Teshub nonetheless says a seat and a meal should be prepared for Šimige, who protests, to which the host reacts in confusion, assuming that he feels offended for some reason.{{sfn|Hoffner|1998|pp=59-60}} The next fragment is not preserved,{{sfn|Hoffner|1998|p=60}} but it is presumed that it was the continuation of a "stereotypical scene of a messenger arriving with a message so urgent that he refuses to eat before delivering it."{{sfn|Hoffner|1998|p=56}} After telling Teshub what happened, Šimige is reassured by his friend that it is fine to sit down and enjoy the prepared food and drink.{{sfn|Hoffner|1998|p=60}} Later he returns to his journey through the sky.{{sfn|Hoffner|1998|p=60}} Mario Giorgieri points out that the Hittite translation refers to Šimige  with the epithet ''nepišaš'', "of heaven," which finds no parallel in Hurrian tradition, but is well attested as a descriptor of his Hittite counterpart, the [[Sun god of Heaven]].{{sfn|Giorgieri|2011|p=615}} However, Volkert Haas noted that similar epithets of sun gods already functioned earlier in [[Mari, Syria|Mari]] and in [[Old Assyrian period|Old Assyrian]] treaties.{{sfn|Haas|2015|p=379}}
According to Gary Beckman, while the surviving fragments of the Hurrian adaptation of the ''[[Epic of Gilgamesh]]'' are very difficult to translate, it can be established with certainty that Šimige appears in a single passage, explicitly under his Hurrian name,{{sfn|Beckman|2019|pp=23-24}} spelled phonetically as ''<sup>d</sup>ši-mi-i-ga''.{{sfn|Beckman|2019|p=27}} The same fragment mentions Teshub of [[Kummanni]] (''<sup>d</sup>u-ub <sup>uru</sup>kum-mi-ni-we''),{{sfn|Beckman|2019|p=27}} whose Mesopotamian counterpart plays no major role in the original text.{{sfn|Beckman|2019|p=23}}
Nicolas Wyatt's suggestion that the god ''ḫrḫb'' ([[Ḫiriḫibi]]) known from the Ugaritic myth ''Marriage of [[Nikkal]] and [[Yarikh]]'' corresponds to Šimige is not regarded as plausible.{{sfn|Rahmouni|2008|p=230}}
==References==
{{reflist}}
===Bibliography===
{{refbegin|35em}}
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{{refend}}
{{Hurrian mythology}}
{{DEFAULTSORT:Simige}}
[[Category:Hurrian deities]]
[[Category:Ugaritic deities]]
[[Category:Hittite deities]]
[[Category:Solar gods]]
[[Category:Oracular gods]]